







 
   
     
       
         Jus populi, or, A discourse wherein clear satisfaction is given as well concerning the right of subiects as the right of princes shewing how both are consistent and where they border one upon the other : as also, what there is divine and what there is humane in both and whether is of more value and extent.
         Parker, Henry, 1604-1652.
      
       
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             Jus populi, or, A discourse wherein clear satisfaction is given as well concerning the right of subiects as the right of princes shewing how both are consistent and where they border one upon the other : as also, what there is divine and what there is humane in both and whether is of more value and extent.
             Parker, Henry, 1604-1652.
          
           [2], 68 p.
           
             Printed for Robert Bostock ...,
             London :
             1644.
          
           
             Attributed to Henry Parker. Cf. BLC.
             Reproduction of original in Thomason Collection, British Library.
          
        
      
    
     
       
         eng
      
       
         
           Prerogative, Royal -- Early works to 1800.
           Liberty -- Early works to 1800.
        
      
    
       A56187  R13068  (Wing P403).  civilwar no Jus populi. Or, A discourse wherein clear satisfaction is given, as well concerning the right of subiects, as the right of princes. Shewing Parker, Henry 1644    31937 15 50 0 0 0 0 20 C  The  rate of 20 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 
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           Jus
           Populi
           .
           OR
           ,
           A
           DISCOURSE
           Wherein
           clear
           satisfaction
           is
           given
           ,
           as
           well
           concerning
           the
           Right
           of
           SUBIECTS
           ,
           as
           the
           Right
           of
           PRINCES
           .
        
         
           Shewing
           how
           both
           are
           consistent
           ,
           and
           where
           they
           border
           one
           upon
           the
           other
           .
        
         
           AS
           ALSO
           ,
           What
           there
           is
           Divine
           ,
           and
           what
           there
           is
           Humane
           in
           both
           :
           and
           whether
           is
           of
           more
           value
           and
           extent
           .
        
         
           
             Claudianus
             ad
             Honorium
             .
          
           
             Tu
             Civem
             ,
             Patremque
             geras
             ,
             tu
             consule
             cunctis
             :
          
           
             Non
             tibi
             ,
             nec
             tua
             ,
             te
             moveant
             ,
             sed
             publica
             damnae
             .
          
        
         
           
             In
             private
             matters
             do
             a
             Brothers
             part
             ,
          
           
             In
             publick
             be
             a
             Father
             ;
             let
             thy
             heart
          
           
             Be
             vast
             as
             is
             thy
             fortune
             ,
             and
             extend
          
           
             Beyond
             thy self
             ,
             unto
             the
             Common
             end
             .
          
        
         
           Published
           by
           Authority
           .
        
         
           LONDON
           :
           Printed
           for
           
             Robert
             Bostock
             ,
          
           dwelling
           in
           Pauls
           Church-yard
           at
           the
           Signe
           of
           the
           King
           Head
           .
           1644.
           
        
      
    
     
       
       
       
         
           Jus
           Populi
           .
           OR
           ,
           A
           DISCOURSE
           Wherein
           clear
           satisfaction
           is
           given
           as
           well
           concerning
           the
           right
           of
           Subjects
           ,
           as
           the
           right
           of
           Princes
           .
           &c.
           
        
         
           
             THe
             Observator
          
           (
           so
           he
           is
           stiled
           at
           Oxford
           )
           writing
           against
           our
           parasiticall
           Court-Doctors
           ,
           who
           think
           they
           cannot
           be
           meritorious
           Patrons
           of
           Royalty
           ,
           without
           shewing
           themselves
           Anti-patriots
           ,
           or
           destroyers
           of
           publick
           liberty
           ,
           grounds
           himself
           upon
           these
           three
           main
           Assertions
           .
           1
           
             Princes
             derive
             their
             power
             ,
             and
             prerogatives
             from
             the
             people
             .
          
           Secondly
           ,
           
             Princes
             have
             their
             investitures
             meerly
             for
             the
             people
             benefit
             .
          
           Thirdly
           ,
           
             In
             all
             well-formed
             States
             the
             Laws
             ,
             by
             which
             Princes
             claim
             ,
             do
             declare
             themselves
             more
             in
             favour
             of
             liberty
             then
             Prerogative
             .
          
        
         
           Much
           art
           ,
           force
           ,
           and
           industry
           has
           been
           used
           to
           destroy
           these
           fundamentals
           ,
           wherein
           though
           the
           Royalists
           have
           not
           been
           prevalent
           in
           the
           judgement
           of
           wise
           men
           ,
           yet
           something
           must
           further
           be
           replyed
           ,
           for
           the
           weaker
           sort
           of
           peoples
           sake
           ,
           lest
           multitudes
           of
           opponents
           should
           sway
           them
           ,
           and
           effect
           that
           by
           number
           ,
           which
           cannot
           be
           done
           by
           weight
           .
        
         
           
             Man
          
           (
           saies
           the
           Apostle
           )
           
             was
             not
             made
             of
             the
             woman
             ,
             but
             the
             woman
             of
             man
             :
          
           and
           this
           is
           made
           an
           argument
           why
           the
           woman
           should
           pay
           a
           due
           subjection
           to
           man
           .
           And
           again
           ,
           
             Man
          
           (
           saies
           the
           same
           Apostle
           )
           
           
             was
             not
             created
             for
             the
             woman
             ,
             but
             the
             woman
             for
             the
             man
          
           ;
           this
           is
           made
           an
           other
           argument
           to
           inforce
           the
           same
           thing
           .
           There
           cannot
           be
           therefore
           any
           to
           pick
           rules
           more
           properly
           pressed
           then
           these
           :
           nay
           without
           offering
           some
           contradiction
           to
           the
           Spirit
           of
           God
           ,
           we
           cannot
           reject
           the
           same
           form
           of
           arguing
           in
           the
           case
           of
           a
           people
           ,
           and
           their
           Prince
           :
           especially
           when
           we
           do
           not
           insist
           onely
           upon
           the
           vertue
           of
           the
           efficient
           or
           finall
           cause
           ,
           but
           also
           upon
           the
           effect
           it self
           ,
           and
           that
           form
           of
           Law
           ,
           which
           was
           (
           as
           it
           were
           )
           the
           product
           of
           both
           .
        
         
           Let
           us
           now
           then
           re-examine
           these
           three
           grounds
           ,
           and
           seek
           to
           give
           further
           satisfaction
           to
           others
           ,
           by
           inlarging
           our
           Discourse
           ,
           where
           our
           adversaries
           have
           given
           a
           just
           occasion
           .
           If
           we
           can
           make
           it
           good
           
             that
             Princes
             were
             created
             by
             the
             people
             ,
             for
             the
             peoples
             sake
             ,
             and
             so
             limited
             by
             expresse
             Laws
             as
             that
             they
             might
             not
             violate
             the
             peoples
             liberty
             ,
          
           it
           will
           naturally
           follow
           ;
           that
           though
           they
           be
           
             singulis
             majores
             ,
          
           yet
           they
           are
           
             universis
             minores
          
           ;
           and
           this
           being
           once
           made
           good
           ,
           it
           will
           remaine
           undeniable
           ,
           that
           
             salus
             Populi
          
           is
           
             suprema
             Lex
             :
          
           and
           that
           
             bonum
             Publicum
          
           is
           that
           which
           must
           give
           Law
           ,
           and
           check
           to
           all
           pretences
           ,
           or
           disputes
           of
           Princes
           whatsoever
           .
        
         
           To
           make
           appear
           thus
           much
           ,
           let
           us
           begin
           with
           the
           
             origo
          
           or
           first
           production
           of
           Civill
           Authority
           .
        
         
           1
           The
           Royalists
           take
           a
           great
           deal
           of
           superfluous
           pains
           ,
           and
           quote
           many
           texts
           of
           Scripture
           to
           prove
           
             that
             all
             powers
             are
             from
             God
             :
             that
             Kings
             are
             anointed
             by
             God
             :
             and
             that
             they
             are
             to
             be
             obeyed
             as
             the
             vicegerents
             of
             God
             .
          
           If
           we
           did
           oppose
           or
           denie
           these
           clear
           Truths
           ,
           no
           fraud
           were
           to
           be
           suspected
           in
           those
           that
           alledge
           them
           :
           but
           when
           we
           do
           expresse
           no
           kind
           of
           dissent
           from
           them
           herein
           ,
           and
           when
           they
           have
           too
           generall
           a
           sense
           ,
           as
           our
           dispute
           now
           runs
           ,
           we
           must
           conclude
           that
           there
           is
           some
           secret
           fraud
           wrapped
           up
           ,
           and
           clouded
           under
           the
           very
           generality
           of
           these
           asseverations
           .
           For
           t
           is
           not
           by
           us
           questioned
           whether
           powers
           are
           from
           God
           or
           no
           ;
           but
           whether
           they
           are
           so
           extraordinarily
           from
           God
           ,
           as
           that
           they
           have
           no
           dependence
           upon
           humane
           consent
           .
           Neither
           do
           we
           raise
           any
           doubt
           ,
           whether
           or
           no
           Kings
           are
           anointed
           by
           God
           ;
           but
           whether
           that
           unction
           makes
           them
           boundlesse
           ,
           and
           their
           Subjects
           remedilesse
           or
           no
           ,
           in
           all
           cases
           whatsoever
           .
           Neither
           do
           we
           dispute
           whether
           Monarchs
           are
           Gods
           deputies
           ,
           or
           no
           ,
           and
           so
           to
           be
           observed
           ;
           but
           whether
           limited
           Monarchs
           ,
           and
           other
           conditionate
           ,
           mixed
           Potentates
           may
           not
           chalenge
           the
           same
           priviledge
           .
           
           To
           shew
           then
           more
           ingenuity
           towards
           our
           Antagonists
           ,
           we
           will
           be
           more
           clear
           in
           dividing
           ,
           and
           distinguishing
           ,
           and
           we
           will
           decline
           generall
           expressions
           ,
           as
           often
           as
           just
           occasion
           shall
           require
           .
        
         
           In
           the
           first
           place
           therefore
           we
           desire
           to
           take
           notice
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           
             Potestas
          
           is
           sometimes
           taken
           for
           order
           ,
           sometimes
           for
           jurisdiction
           :
           and
           these
           termes
           alwayes
           are
           not
           to
           be
           confusedly
           used
           .
           If
           
             Adam
          
           had
           not
           sinned
           in
           Paradise
           ,
           order
           had
           been
           sufficient
           alone
           without
           any
           proper
           jurisdiction
           :
           it
           may
           well
           be
           supposed
           ,
           that
           government
           ,
           truly
           so
           called
           ,
           had
           been
           no
           more
           necessary
           amongst
           men
           on
           earth
           ,
           then
           it
           is
           now
           in
           Heaven
           amongst
           Angels
           .
           Government
           is
           in
           truth
           that
           discipline
           or
           method
           which
           we
           exercise
           in
           promoting
           ,
           inabling
           ,
           rewarding
           persons
           of
           good
           desert
           in
           the
           State
           ,
           and
           whereby
           we
           prevent
           ,
           suppresse
           ,
           punish
           such
           as
           are
           contrarily
           affected
           .
           And
           as
           government
           has
           Laws
           to
           guide
           its
           proceedings
           ,
           so
           it
           is
           armed
           ,
           with
           power
           and
           commission
           for
           putting
           those
           Laws
           in
           execution
           .
           It
           s
           plain
           therefore
           where
           there
           is
           no
           supposition
           of
           sin
           ,
           order
           will
           be
           prevalent
           enough
           without
           formall
           jurisdiction
           :
           for
           as
           there
           needs
           no
           additionall
           rules
           ,
           besides
           those
           which
           creation
           imprinted
           ,
           so
           there
           needs
           no
           additionall
           power
           to
           attend
           those
           Rules
           .
           If
           we
           look
           up
           to
           Heaven
           ,
           we
           see
           that
           preheminence
           which
           one
           Angel
           has
           above
           another
           is
           farre
           different
           from
           that
           command
           which
           Princes
           obtain
           here
           on
           earth
           over
           their
           vassals
           :
           we
           apprehend
           it
           as
           an
           excellence
           ,
           that
           pertakes
           of
           more
           honour
           ,
           then
           power
           ,
           and
           that
           power
           which
           it
           has
           appertaining
           is
           rather
           physicall
           then
           politicall
           .
           If
           we
           descend
           also
           to
           survey
           hell
           ,
           we
           shall
           find
           some
           order
           observed
           there
           too
           ,
           but
           no
           proper
           government
           used
           ;
           for
           as
           Law
           is
           uselesse
           where
           there
           is
           no
           sin
           ,
           so
           it
           is
           also
           improper
           or
           impossible
           where
           there
           is
           nothing
           but
           sin
           .
           Wherefore
           something
           of
           primitive
           order
           is
           retained
           below
           amongst
           the
           damned
           legions
           for
           the
           conservation
           of
           their
           infernall
           kingdome
           ,
           but
           there
           is
           little
           resemblance
           of
           our
           policy
           in
           that
           cursed
           combination
           .
           We
           may
           then
           acknowledge
           that
           order
           is
           of
           a
           sublime
           and
           celestiall
           extraction
           ,
           such
           as
           nature
           in
           its
           greatest
           purity
           did
           own
           ;
           but
           subjection
           ,
           or
           rather
           servile
           subjection
           ,
           such
           as
           attends
           humane
           policy
           amongst
           us
           ,
           derives
           not
           it self
           from
           Nature
           ,
           unlesse
           we
           mean
           corrupted
           nature
           .
           Besides
           in
           order
           there
           is
           nothing
           defective
           ,
           nothing
           excessive
           ,
           it
           is
           so
           universally
           necessary
           ,
           and
           purely
           good
           that
           it
           has
           a
           being
           amongst
           irrationall
           creatures
           ,
           
           and
           not
           onely
           States
           ,
           but
           even
           Towns
           ,
           Villages
           ,
           houses
           depend
           upon
           it
           ,
           and
           as
           it
           was
           existent
           before
           sin
           ,
           so
           it
           must
           continue
           after
           sin
           ;
           but
           government
           ,
           as
           it
           had
           no
           being
           without
           sin
           ,
           nor
           has
           no
           being
           but
           amongst
           sinfull
           men
           ,
           so
           even
           amongst
           men
           it
           is
           not
           without
           its
           defects
           and
           inconveniences
           .
           We
           must
           not
           expect
           more
           then
           a
           mixture
           of
           good
           and
           evill
           in
           it
           ,
           and
           if
           we
           will
           refuse
           the
           burden
           of
           it
           ,
           we
           must
           withall
           deny
           the
           benefit
           of
           it
           .
           
             Nulla
             lex
             satis
             commodo
             est
          
           (
           saith
           
             Cato
          
           )
           
             id
             modo
             quaeritur
             si
             majori
             parti
             &
             in
             summa
             prodest
             .
          
           Wherefore
           it
           is
           now
           sufficiently
           apparent
           ,
           that
           order
           does
           more
           naturally
           refer
           to
           God
           as
           its
           Author
           then
           Jurisdiction
           does
           ,
           and
           that
           it
           also
           conveyes
           nothing
           in
           speciall
           to
           Kings
           ,
           inasmuch
           as
           the
           benefit
           of
           it
           is
           generall
           ,
           and
           extends
           to
           families
           ,
           as
           well
           as
           States
           ,
           and
           to
           popular
           States
           as
           well
           as
           Monarchies
           .
           As
           to
           government
           also
           we
           must
           in
           the
           next
           place
           observe
           three
           things
           therein
           very
           distinguishable
           .
           
             The
             constitution
             of
             power
             in
             generall
             must
             be
             sever'd
             from
             the
             limitation
             of
             it
             to
             this
             or
             that
             form
             ;
             and
             the
             form
             also
             must
             be
             sever'd
             from
             the
             designation
             of
             it
             to
             this
             or
             that
             person
             .
          
           The
           constitution
           or
           ordinance
           of
           Jurisdiction
           we
           doe
           acknowledge
           to
           contain
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           but
           this
           excludes
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           it
           may
           be
           both
           respectively
           ,
           and
           neither
           simply
           :
           and
           St.
           
             Peter
          
           seems
           to
           affirm
           as
           much
           of
           the
           humanitie
           ,
           as
           St.
           
             Paul
          
           does
           of
           the
           divinitie
           of
           the
           constitution
           .
        
         
           In
           Matrimony
           there
           is
           something
           divine
           (
           the
           Papist
           makes
           it
           sacramentall
           beyond
           royall
           inauguration
           )
           but
           is
           this
           any
           ground
           to
           infer
           that
           there
           is
           no
           humane
           consent
           or
           concurrence
           in
           it
           ?
           does
           the
           divine
           institution
           of
           marriage
           take
           away
           freedome
           of
           choice
           before
           ,
           or
           conclude
           either
           party
           under
           an
           absolute
           degree
           of
           subjection
           after
           the
           solemnization
           ?
           is
           there
           not
           in
           conjugall
           Jurisdiction
           (
           notwithstanding
           the
           divine
           establishment
           of
           it
           )
           a
           strange
           kind
           of
           mixture
           ,
           and
           coordination
           ,
           and
           may
           not
           the
           Spouse
           plead
           that
           divine
           right
           as
           much
           for
           a
           sweet
           equality
           ,
           as
           the
           husband
           does
           for
           a
           rigorous
           inequalitie
           ?
        
         
           Inferior
           matrona
           suo
           sit
           blanda
           marito
           ,
           Non
           alitèr
           fuerit
           foemina
           ,
           virque
           pares
           .
        
         
           There
           may
           be
           a
           parity
           even
           in
           the
           disparity
           of
           the
           matrimoniall
           bond
           ,
           and
           these
           two
           contraries
           are
           so
           farre
           from
           being
           made
           contrary
           by
           any
           plea
           of
           divine
           institution
           ,
           that
           nothing
           else
           could
           reconcile
           
           them
           ;
           And
           if
           men
           ,
           for
           whose
           sakes
           women
           were
           created
           ,
           shall
           not
           lay
           hold
           upon
           the
           divine
           right
           of
           wedlock
           ,
           to
           the
           disadvantage
           of
           women
           :
           much
           lesse
           shall
           Princes
           who
           were
           created
           for
           the
           peoples
           sake
           ,
           chalenge
           any
           thing
           from
           the
           sanctity
           of
           their
           offices
           ,
           that
           may
           derogate
           from
           the
           people
           .
           Besides
           even
           government
           it self
           in
           the
           very
           constitution
           of
           it
           is
           so
           farre
           from
           being
           injoyned
           as
           divine
           upon
           any
           persons
           (
           not
           before
           ingaged
           by
           their
           own
           ,
           or
           their
           Ancestors
           consent
           )
           or
           from
           being
           necessitated
           by
           any
           precept
           ,
           or
           president
           in
           Scripture
           ,
           that
           we
           rather
           see
           an
           instance
           of
           the
           contrary
           in
           the
           story
           of
           
             Lot
          
           and
           
             Abraham
             .
          
           Certainly
           there
           was
           in
           nature
           some
           majority
           or
           precedence
           due
           either
           from
           
             Lot
          
           to
           
             Abraham
             ,
          
           or
           from
           
             Abraham
          
           to
           
             Lot
             ,
          
           (
           for
           the
           rules
           of
           order
           are
           no
           wayes
           failing
           )
           and
           yet
           we
           see
           this
           is
           no
           sufficient
           inforcement
           to
           subject
           either
           of
           these
           Patriarks
           to
           the
           others
           jurisdiction
           .
           When
           discords
           arose
           amongst
           their
           servants
           ,
           they
           might
           have
           been
           qualified
           and
           repressed
           by
           a
           friendly
           association
           ,
           and
           either
           one
           or
           both
           joyntly
           or
           by
           course
           might
           have
           had
           the
           oyer
           ,
           and
           terminer
           thereof
           .
           Yet
           so
           it
           was
           ,
           that
           they
           rather
           resolved
           upon
           a
           dissociation
           ,
           and
           this
           could
           not
           but
           have
           been
           a
           great
           sin
           against
           the
           divine
           right
           of
           Government
           ,
           if
           any
           such
           had
           been
           originally
           imprinted
           in
           Nature
           ,
           or
           delivered
           by
           command
           from
           God
           ,
           as
           of
           more
           value
           then
           common
           liberty
           .
           T
           is
           true
           it
           proved
           afterwards
           fatall
           to
           
             Lot
             ,
          
           that
           he
           did
           disjoyne
           from
           
             Abraham
             ,
          
           and
           it
           had
           been
           farre
           more
           politick
           and
           advantagious
           for
           both
           of
           them
           perhaps
           ,
           if
           they
           had
           incorporated
           one
           with
           another
           :
           but
           the
           question
           is
           not
           whether
           it
           was
           prejudiciall
           ,
           or
           no
           ,
           to
           esteeme
           the
           priviledge
           of
           an
           Independent
           liberty
           before
           the
           many
           other
           fruits
           and
           advantages
           of
           a
           well
           framed
           principalitie
           :
           but
           whether
           it
           was
           sin
           against
           God
           ,
           or
           no
           ,
           and
           a
           transgression
           against
           the
           constitution
           of
           power
           ,
           to
           pursue
           that
           which
           was
           most
           pleasing
           ,
           before
           that
           which
           was
           likely
           to
           prove
           more
           commodious
           .
           I
           conceive
           that
           freedome
           being
           in
           it self
           good
           ,
           and
           acceptable
           to
           Nature
           ,
           was
           preferred
           before
           Government
           ,
           which
           was
           also
           good
           ,
           and
           more
           especially
           commendable
           ,
           but
           God
           had
           left
           the
           choice
           indifferent
           ,
           and
           arbitrarie
           ,
           and
           therefore
           there
           was
           no
           scandall
           or
           trespasse
           in
           the
           choice
           .
           I
           speak
           not
           this
           to
           unsettle
           any
           form
           of
           Government
           already
           founded
           ,
           and
           composed
           ,
           nor
           against
           the
           constitution
           it self
           ,
           or
           intention
           of
           framing
           associations
           :
           t
           is
           sufficient
           for
           my
           purpose
           ,
           
           if
           it
           be
           proved
           ,
           that
           before
           such
           foundation
           or
           composition
           every
           man
           be
           left
           free
           ,
           and
           not
           abridged
           of
           his
           own
           consent
           ,
           or
           forced
           by
           any
           Law
           of
           God
           to
           depart
           from
           his
           freedome
           ,
           and
           I
           am
           sure
           this
           example
           of
           
             Abraham
             ,
          
           and
           
             Lot
          
           does
           evince
           thus
           much
           ,
           unlesse
           we
           think
           good
           to
           charge
           them
           both
           as
           enemies
           to
           the
           politick
           constitution
           of
           power
           ,
           and
           will
           needs
           introduce
           a
           perpetuall
           yoke
           of
           authority
           upon
           all
           men
           whatsoever
           ,
           whether
           pre-obliged
           by
           consent
           or
           not
           ,
           which
           seems
           to
           me
           very
           uncharitable
           .
           But
           enough
           of
           this
           ,
           I
           passe
           now
           from
           the
           constitution
           it self
           ,
           to
           the
           determination
           of
           power
           to
           such
           a
           line
           ,
           or
           such
           a
           person
           ,
           electively
           ,
           or
           hereditarily
           :
           and
           this
           also
           is
           an
           act
           wherein
           we
           do
           not
           deny
           Gods
           ordinary
           interposition
           ,
           we
           onely
           deny
           ,
           that
           the
           peoples
           freedome
           of
           choice
           ,
           or
           consent
           is
           at
           all
           drowned
           thereby
           .
        
         
           Gods
           chusing
           of
           
             Saul
          
           particularly
           ,
           is
           no
           generall
           denyall
           of
           humane
           choice
           ;
           we
           may
           rather
           suppose
           that
           that
           coronation
           was
           an
           act
           of
           divine
           providence
           ,
           then
           of
           any
           speciall
           command
           .
           For
           as
           God
           remitted
           the
           matter
           to
           the
           decision
           of
           Lots
           ,
           so
           it
           is
           undoubted
           that
           he
           guided
           the
           event
           of
           those
           lots
           ,
           as
           gently
           ,
           as
           he
           guides
           all
           other
           second
           causes
           ,
           without
           violenting
           the
           nature
           of
           them
           .
           So
           the
           Scepter
           of
           Judah
           though
           it
           was
           prophetically
           intayled
           upon
           
             Davids
          
           posterity
           ,
           yet
           the
           individuall
           person
           or
           line
           of
           that
           race
           was
           not
           alwayes
           specified
           by
           God
           .
        
         
           The
           order
           of
           primogeniture
           was
           broken
           in
           
             Solomon
             ,
          
           and
           there
           was
           no
           certain
           rule
           left
           as
           often
           as
           that
           order
           was
           to
           be
           altred
           ,
           or
           inverted
           ,
           to
           whose
           choice
           or
           discretion
           it
           should
           be
           left
           .
           After
           the
           Captivity
           there
           was
           also
           interruption
           in
           the
           lineall
           course
           of
           dissent
           ,
           and
           by
           whom
           the
           successive
           right
           was
           then
           convayed
           ,
           is
           uncertain
           ,
           but
           in
           probabilitie
           either
           the
           people
           ,
           or
           some
           other
           humane
           hand
           was
           the
           pipe
           of
           that
           conveyance
           .
        
         
           We
           shall
           not
           need
           to
           prosecute
           this
           further
           ,
           our
           Adversaries
           do
           grant
           us
           ,
           that
           the
           election
           of
           Princes
           is
           not
           now
           so
           extraordinarie
           ,
           and
           divine
           as
           it
           was
           amongst
           the
           Jews
           ,
           and
           the
           Scripture
           it self
           is
           clear
           ,
           that
           even
           those
           Jewish
           Princes
           which
           God
           pointed
           out
           by
           Lots
           ,
           or
           anointed
           by
           his
           Prophets
           were
           yet
           establisht
           ,
           and
           invested
           by
           the
           people
           .
           And
           therefore
           in
           the
           first
           delivery
           of
           the
           Law
           by
           
             Moses
             ,
          
           before
           any
           king
           was
           resolved
           upon
           by
           the
           people
           ,
           God
           prescribed
           to
           them
           in
           this
           manner
           :
           
             Quando
             statues
             Regem
             super
             te
             ,
             &c.
          
           when
           
           you
           shall
           think
           fit
           to
           set
           or
           erect
           a
           King
           over
           you
           ,
           you
           shall
           chuse
           that
           man
           whom
           I
           shall
           designe
           .
           And
           the
           same
           word
           
             statuere
          
           is
           divers
           times
           elsewhere
           used
           in
           Scripture
           ,
           so
           that
           though
           God
           did
           never
           interpose
           in
           any
           other
           Nation
           so
           eminently
           about
           the
           making
           of
           Kings
           ,
           as
           in
           Judea
           ,
           yet
           even
           there
           he
           did
           commend
           the
           person
           ,
           the
           people
           did
           chuse
           ;
           or
           if
           he
           did
           chuse
           ,
           the
           people
           did
           
             statuere
             ,
             viz.
          
           give
           force
           and
           sanction
           to
           the
           same
           .
        
         
           It
           remains
           now
           that
           we
           try
           what
           there
           is
           of
           God
           ,
           and
           what
           of
           man
           in
           the
           limitations
           ,
           or
           mixtures
           of
           authority
           .
           T
           is
           a
           true
           and
           old
           maxime
           in
           Law
           ,
           
             Qui
             jus
             suum
             alienat
             ,
             potest
             id
             jus
             pactis
             imminuere
             .
          
           And
           hereupon
           
             Grotius
          
           takes
           a
           good
           difference
           betwixt
           
             imperium
          
           and
           
             imperii
             habendi
             modum
             ,
          
           and
           as
           for
           the
           manner
           or
           qualification
           of
           rule
           ,
           that
           he
           accounts
           
             so
             meerly
             humane
             ,
          
           that
           if
           the
           King
           seek
           to
           alter
           it
           ,
           he
           may
           be
           (
           as
           he
           acknowledges
           )
           
             opposed
             by
             the
             people
             :
          
           nay
           he
           proceeds
           further
           ,
           and
           cites
           
             Barclayes
          
           authority
           ,
           who
           was
           the
           violentest
           assertor
           of
           absolute
           Monarchy
           that
           ever
           wrote
           )
           to
           prove
           
             that
             Kings
             may
             have
             but
             a
             part
             in
             the
             supremacy
             of
             power
             ,
             and
             where
             they
             have
             but
             such
             a
             partiall
             mixt
             interest
             they
             may
             not
             onely
             be
             resisted
             ,
             but
             also
             deposed
             for
             forfeiture
             in
             case
             they
             invade
             the
             other
             interest
             .
          
           The
           same
           Author
           also
           affirms
           ,
           
             That
             States
             may
             condition
             with
             Kings
             to
             have
             a
             power
             of
             resisting
             ,
             and
             that
             the
             same
             is
             a
             good
             condition
             ,
             though
             the
             Royalty
             be
             limited
             by
             no
             other
             .
          
           If
           this
           be
           so
           ,
           surely
           the
           founding
           or
           new
           erecting
           of
           authorities
           at
           first
           ,
           and
           the
           circumscribing
           the
           same
           after
           by
           consent
           ,
           is
           so
           farre
           from
           being
           Gods
           sole
           immediate
           act
           ,
           that
           it
           is
           ,
           as
           far
           as
           any
           act
           can
           be
           mans
           proper
           and
           intire
           act
           :
           for
           except
           we
           allow
           that
           God
           has
           left
           it
           indifferent
           to
           man
           to
           form
           government
           as
           he
           thinks
           most
           for
           his
           behoof
           ,
           we
           must
           needs
           condemne
           all
           forms
           except
           one
           ,
           as
           unlawfull
           :
           and
           if
           we
           grant
           indifference
           t
           is
           all
           one
           ,
           as
           if
           we
           left
           it
           to
           second
           causes
           .
           But
           soft
           
             to
             call
             Kings
          
           (
           saies
           one
           loud
           Royalist
           )
           
             derivatives
             of
             the
             people
             ,
             it
             is
             to
             disgrace
             them
             ,
             and
             to
             make
             them
             the
             basest
             extracts
             of
             the
             basest
             of
             rationall
             creatures
             ,
             the
             Community
             .
             If
             we
             fix
             an
             underived
             Majestie
             in
             the
             community
             as
             in
             it
             first
             seat
             ,
             and
             receptacle
             (
             where
             there
             is
             not
             one
             of
             a
             thousand
             an
             intelligent
             knowing
             man
             )
             this
             is
             (
             if
             not
             blasphemy
             )
             certainly
             high
             treason
             against
             God
             and
             the
             King
             .
          
           This
           is
           Oxford
           Divinitie
           .
           God
           reproves
           Kings
           for
           his
           anointed
           peoples
           sake
           ,
           these
           reproach
           the
           people
           for
           Kings
           sakes
           .
           These
           are
           the
           miserable
           Heralds
           of
           this
           unnaturall
           warre
           ,
           having
           mouthes
           as
           black
           as
           their
           
           hands
           are
           crimson
           :
           but
           let
           the
           man
           fall
           to
           his
           Arguments
           .
        
         
           
             A
             world
             of
             reasons
          
           (
           saies
           he
           )
           
             may
             be
             brought
             from
             Scripture
             to
             prove
             that
             Kings
             are
             independent
             from
             all
             ,
             and
             solely
             dependent
             from
             God
             .
             But
             for
             brevities
             sake
             take
             these
             .
          
        
         
           
           1
           
             To
             whom
             can
             it
             be
             more
             proper
             to
             give
             the
             rule
             over
             men
             ,
             then
             to
             him
             who
             is
             the
             onely
             King
             truly
             and
             properly
             of
             the
             whole
             world
             ?
          
        
         
           
             Answer
             .
          
           To
           none
           more
           proper
           :
           there
           shall
           be
           no
           quarrell
           in
           this
           ;
           provided
           you
           will
           no
           more
           except
           Kings
           then
           Subjects
           from
           this
           generall
           subjection
           .
        
         
           
           2
           
             God
             is
             the
             immediate
             Author
             of
             all
             rule
             and
             power
             amongst
             all
             his
             creatures
             above
             or
             below
             ,
             why
             then
             should
             we
             seclude
             him
             from
             being
             the
             immediate
             Author
             of
             government
             and
             empire
             amongst
             men
             ?
          
        
         
           
             Answer
             .
          
           We
           seclude
           him
           not
           .
           We
           onely
           question
           whether
           he
           be
           so
           the
           immediate
           Author
           of
           our
           constitutions
           ,
           as
           he
           is
           of
           primitive
           order
           ,
           or
           whether
           or
           no
           he
           so
           extraordinarily
           intervene
           in
           the
           erecting
           of
           Governors
           ,
           or
           limiting
           of
           governments
           ,
           as
           to
           strangle
           second
           causes
           ,
           and
           invalidate
           humane
           acts
           .
        
         
           
           3
           
             Man
             in
             his
             innocence
             received
             dominion
             over
             the
             creatures
             immediately
             from
             God
             ;
             and
             shall
             we
             deny
             that
             the
             most
             noble
             ,
             and
             excellent
             government
             over
             men
             it
             from
             God
             ,
             or
             say
             it
             is
             by
             humane
             constitution
             ?
          
        
         
           
             Answer
             .
          
           God
           did
           not
           create
           so
           vast
           a
           distance
           betwixt
           man
           and
           man
           ,
           as
           betwixt
           man
           and
           other
           irrationall
           creatures
           :
           and
           therefore
           there
           was
           not
           at
           first
           the
           same
           reason
           of
           subjection
           amongst
           the
           one
           as
           the
           other
           .
           Yet
           we
           except
           nothing
           against
           order
           ,
           or
           a
           milde
           subjection
           amongst
           men
           :
           we
           onely
           say
           that
           such
           servility
           as
           our
           Adversaries
           would
           novv
           fain
           patronize
           in
           Gods
           name
           ,
           vvas
           never
           introduced
           by
           God
           ,
           Nature
           ,
           or
           any
           good
           men
           .
        
         
           
           4
           
             They
             who
             exercise
             the
             judgement
             of
             God
             must
             needs
             have
             their
             power
             to
             judge
             from
             God
             ;
             but
             Kings
             by
             themselves
             and
             their
             Deputies
             exercise
             their
             judgement
             from
             God
             .
             Ergo
             .
          
        
         
           
             Answer
             .
          
           The
           Prince
           of
           Orange
           ,
           or
           the
           Duke
           of
           Venice
           may
           as
           well
           plead
           thus
           ,
           as
           the
           King
           of
           Spaine
           ,
           or
           the
           Emperour
           of
           Germany
           .
           Besides
           ,
           according
           to
           this
           rule
           ,
           
             Quod
             quis
             per
             alium
             facit
             ,
             facit
             per
             se
             :
          
           the
           State
           may
           as
           truly
           say
           ,
           it
           exercises
           judgement
           by
           the
           King
           ,
           as
           the
           King
           may
           that
           he
           exercises
           judgement
           by
           his
           inferior
           Courts
           .
           Lastly
           ,
           if
           this
           be
           pressed
           upon
           supposition
           ,
           that
           the
           King
           is
           Judge
           next
           under
           God
           without
           any
           dependence
           from
           the
           State
           ,
           it
           
           begs
           the
           question
           :
           if
           it
           be
           pressed
           ,
           only
           to
           prove
           ,
           that
           the
           King
           ought
           to
           be
           so
           independent
           ,
           't
           is
           vain
           ,
           and
           frivolous
           .
        
         
           
           5.
           
           
             Kings
             are
             the
             Ministers
             of
             God
             ,
             not
             only
             as
             to
             their
             Judiciary
             ,
             but
             as
             to
             their
             Executory
             power
             ,
          
           ergo
           ,
           
             their
             charge
             is
             immediately
             from
             God
             .
             They
             are
             called
             Gods
             ,
             Angells
             ,
             &c.
             
             So
             in
             the
             Church
             ,
             Preachers
             are
             the
             Embassadors
             of
             God
             ,
             and
             this
             makes
             their
             function
             immediately
             divine
             .
          
        
         
           
             Answ.
          
           The
           judiciary
           ,
           and
           executory
           power
           flowes
           from
           the
           same
           source
           ,
           this
           shall
           breed
           no
           dispute
           :
           and
           as
           for
           all
           the
           glorious
           attributes
           of
           Majesty
           ,
           and
           irradiations
           of
           sanctity
           ,
           and
           divinity
           which
           the
           scripture
           frequently
           applies
           to
           Kings
           .
        
         
           First
           ,
           We
           must
           know
           they
           are
           not
           only
           appropriated
           to
           Kings
           as
           they
           are
           absolute
           ,
           and
           solely
           supreame
           ;
           but
           to
           all
           chiefe
           governours
           also
           though
           bounded
           by
           lawes
           ,
           and
           restrained
           by
           coordinate
           partners
           .
        
         
           Secondly
           ,
           They
           are
           many
           times
           affixt
           to
           Kings
           ,
           not
           
             quatenus
          
           Kings
           ,
           but
           
             quatenus
          
           religious
           and
           just
           Kings
           ;
           these
           sacred
           expressions
           applyed
           to
           
             Ahas
          
           or
           
             Jeroboam
             ,
          
           doe
           not
           sound
           so
           tunably
           ,
           as
           when
           they
           point
           at
           
             David
          
           or
           
             Josiah
             .
          
        
         
           Thirdly
           ,
           The
           people
           and
           flock
           of
           God
           sometimes
           communicate
           in
           termes
           of
           the
           like
           nature
           ,
           not
           only
           Priests
           and
           Prophets
           were
           annointed
           as
           well
           as
           Kings
           ,
           but
           the
           whole
           nation
           of
           the
           Jewes
           was
           called
           holy
           ,
           and
           dignified
           with
           that
           which
           the
           ceremony
           of
           unction
           shadowed
           only
           .
           Priests
           were
           not
           Kings
           ,
           nor
           Kings
           Priests
           ,
           but
           the
           children
           of
           God
           are
           both
           Kings
           and
           Priests
           :
           the
           scripture
           expresly
           calls
           them
           a
           royall
           Priesthood
           .
        
         
           Fourthly
           ,
           That
           sanctity
           ,
           that
           divine
           grandour
           which
           is
           thus
           shed
           from
           above
           upon
           Princes
           for
           the
           peoples
           sake
           ,
           in
           the
           judgement
           of
           wisemen
           does
           not
           so
           properly
           terminate
           it self
           in
           the
           means
           as
           in
           the
           end
           .
        
         
           
           6.
           
           
             If
             the
             grace
             inabling
             Kings
             for
             their
             imployment
             be
             only
             from
             God
             ,
             then
             consequently
             the
             imployment
             it selfe
             ,
          
           ergo
           .
        
         
           Answer
           ,
           if
           God
           by
           inspiration
           did
           inable
           all
           Kings
           extraordinarily
           ,
           and
           none
           other
           but
           Kings
           ,
           this
           were
           of
           some
           force
           :
           and
           yet
           this
           proves
           not
           that
           Kings
           are
           more
           ,
           or
           lesse
           inspired
           by
           God
           ,
           as
           they
           are
           more
           or
           lesse
           limited
           by
           man
           .
           Howsoever
           wee
           know
           by
           woefull
           experience
           that
           the
           Major
           part
           of
           Kings
           are
           so
           farre
           from
           being
           the
           best
           Judges
           ,
           the
           profoundest
           Statesmen
           ,
           the
           most
           expert
           
           soldiers
           ,
           that
           when
           they
           so
           value
           themselves
           they
           prove
           commonly
           most
           wilfull
           ,
           and
           fatall
           to
           themselves
           and
           others
           ;
           and
           that
           they
           ever
           govern
           best
           ,
           when
           they
           most
           relye
           upon
           the
           abilities
           of
           other
           good
           Counsellors
           and
           Ministers
           .
        
         
           
           7.
           
           
             Where
             Soveraigne
             power
             is
             ,
             as
             in
             Kings
             there
             is
             authority
             and
             Majesty
             and
             a
             ray
             of
             divine
             glory
             ,
             but
             this
             cannot
             be
             found
             in
             the
             people
             ,
             they
             cannot
             be
             the
             subject
             of
             it
             either
             jointly
             ,
             or
             severally
             considered
             ;
             not
             singly
             ,
             for
             all
             by
             nature
             are
             equall
             :
             and
             if
             not
             singly
             :
             not
             jointly
             ;
             for
             all
             have
             but
             the
             contribution
             of
             so
             many
             individuals
             .
          
        
         
           
             Answ.
          
           What
           ridiculous
           things
           are
           these
           ?
           if
           Majesty
           and
           authority
           accompany
           supremacy
           of
           power
           ,
           then
           it
           is
           residing
           at
           
             Geneva
          
           aswell
           ,
           as
           at
           
             Constantinople
          
           ;
           or
           else
           we
           must
           take
           it
           for
           granted
           that
           there
           is
           no
           supremacy
           of
           power
           ,
           but
           in
           Monarchies
           .
           All
           men
           will
           explode
           this
           :
           but
           suppose
           the
           Crowne
           escheated
           in
           a
           Monarchy
           ,
           will
           you
           say
           because
           all
           have
           but
           the
           contribution
           of
           so
           many
           individuals
           ,
           therefore
           there
           is
           no
           more
           vertue
           in
           the
           consent
           of
           all
           ,
           then
           there
           is
           in
           the
           vote
           of
           one
           ?
           must
           the
           wheeles
           of
           government
           never
           move
           againe
           except
           some
           miraculous
           ordinance
           from
           heaven
           come
           to
           turne
           ,
           and
           actuate
           them
           ?
           must
           such
           a
           fond
           dreame
           as
           this
           confound
           us
           in
           an
           eternall
           night
           of
           Anarchy
           ,
           and
           forbid
           us
           to
           wind
           up
           our
           weights
           again
           ?
           how
           poore
           a
           fallacy
           is
           this
           ?
           you
           cannot
           subject
           me
           ,
           nor
           I
           you
           ,
           nor
           one
           hundred
           of
           us
           one
           hundred
           of
           other
           men
           but
           by
           consent
           ,
           it
           follows
           therefore
           that
           all
           of
           us
           joyntly
           consenting
           cannot
           subject
           ourselvs
           to
           such
           a
           law
           ,
           such
           a
           Prince
           such
           a
           condition
           .
        
         
           
           8.
           
           Potestas
           vitae
           &
           necis
           ,
           
             is
             only
             his
             who
             only
             gives
             life
             :
          
           ergo
           ,
           
             Kings
             which
             only
             have
             this
             ,
             can
             only
             derive
             this
             from
             God
             .
          
        
         
           
             Answ.
          
           This
           destroyes
           all
           government
           but
           Monarchicall
           ,
           this
           denies
           all
           Aristocraticall
           or
           Democraticall
           States
           to
           bee
           capable
           of
           doing
           justice
           or
           proceeding
           against
           delinquents
           ,
           what
           can
           be
           more
           erroneous
           or
           pernitious
           ?
           the
           power
           of
           life
           and
           death
           in
           a
           legall
           sence
           is
           committed
           to
           man
           by
           God
           ,
           and
           not
           to
           Kings
           only
           .
           For
           if
           the
           Crowne
           of
           England
           were
           escheated
           ,
           the
           community
           even
           before
           a
           new
           restauration
           of
           government
           ,
           during
           the
           
             inter-regnum
             ,
          
           might
           joyne
           in
           putting
           to
           death
           murderers
           and
           capitall
           offenders
           ,
           and
           perhaps
           this
           it
           was
           which
           
             Cain
          
           stood
           in
           feare
           of
           .
           Nay
           it
           may
           be
           thought
           
             ex
             officio
             humani
             generis
             ,
          
           they
           ought
           to
           prosecute
           all
           the
           common
           disturbers
           of
           mankind
           .
           And
           if
           this
           without
           some
           orderly
           
           tribunall
           were
           not
           lawfull
           ,
           or
           possible
           to
           bee
           done
           ,
           yet
           what
           right
           or
           power
           is
           there
           wanting
           in
           the
           people
           to
           erect
           such
           a
           Tribunall
           ?
           
             Grotius
          
           tells
           us
           ,
           
             that
             as
             man
             is
             the
             generall
             subject
             of
             the
             vis●ve
             facu'ty
             ,
             though
             the
             eye
             of
             man
             be
             its
             particular
             seat
             ,
             so
             the
             whole
             body
             politick
             is
             the
             generall
             subject
             of
             authority
             ,
             though
             it
             bee
             more
             intimately
             contracted
             sometimes
             into
             such
             a
             Chaire
             ,
             such
             a
             Bench
             ,
             such
             an
             Assembly
             :
             and
             if
             it
             be
             so
             after
             government
             setled
             ,
             it
             is
             much
             more
             so
             before
             .
          
        
         
           
           9.
           
           
             The
             actions
             of
             Kings
             aswell
             of
             mercy
             ,
             as
             justice
             ,
             are
             owned
             by
             God
             ,
             and
             therefore
             when
             God
             blesses
             a
             people
             ,
             hee
             sends
             good
             Kings
             ;
             when
             he
             scourges
             them
             ,
             he
             sends
             evil
             Kings
             .
          
        
         
           
             Answer
             .
          
           If
           God
           be
           said
           to
           send
           evill
           Kings
           ,
           and
           to
           harden
           them
           for
           our
           punishment
           in
           the
           same
           manner
           ,
           as
           he
           sends
           good
           Kings
           &c.
           we
           must
           acknowledge
           the
           hand
           of
           God
           in
           these
           things
           ,
           but
           not
           as
           over-ruling
           secondary
           causes
           :
           when
           the
           lot
           is
           cast
           into
           the
           lap
           ,
           the
           event
           is
           from
           the
           Lord
           ,
           but
           it
           does
           not
           alwayes
           so
           fall
           out
           from
           the
           immediate
           sole
           causality
           of
           God
           ,
           so
           as
           the
           second
           cause
           is
           forced
           thereby
           ,
           or
           interrupted
           in
           its
           ordinary
           operation
           .
           Wherefore
           if
           the
           immediate
           hand
           of
           God
           does
           not
           violent
           such
           hidden
           contingent
           effects
           ,
           sure
           it
           is
           more
           gentle
           to
           more
           rationall
           and
           free
           causes
           :
           and
           where
           the
           effect
           is
           evill
           ,
           we
           must
           not
           make
           it
           too
           causall
           .
        
         
           
           10.
           
           
             God
             is
             stiled
             a
             King
             and
             represented
             on
             a
             Throne
             ,
             therefore
             let
             us
             not
             make
             him
             a
             derivative
             of
             the
             people
             also
             .
          
        
         
           
             Answer
             .
          
           Demand
           what
           security
           you
           please
           for
           this
           ,
           and
           we
           will
           give
           it
           .
        
         
           
           11.
           
           
             Kings
             ,
             Priests
             ,
             Prophets
             were
             anointed
             ,
             but
             no
             fourth
             thing
             :
             and
             since
             Priests
             and
             Prophets
             are
             sacred
             by
             immediate
             constitution
             ,
             why
             not
             Kings
             ?
          
        
         
           
             Answer
             .
          
           Wee
           have
           instanced
           in
           a
           fourth
           thing
           ,
           upon
           which
           the
           unction
           of
           God
           hath
           been
           powred
           ,
           if
           not
           visibly
           yet
           spiritually
           ,
           if
           not
           in
           the
           externall
           ceremony
           ,
           yet
           in
           the
           internall
           efficacy
           .
           We
           do
           not
           deny
           also
           but
           Kings
           are
           sacred
           by
           immediate
           constitution
           ,
           as
           well
           as
           Priests
           :
           but
           we
           deny
           that
           Kings
           only
           ,
           or
           absolute
           Kings
           only
           excluding
           other
           conditionate
           Princes
           ,
           and
           Rulers
           are
           thus
           sacred
           ;
           and
           as
           for
           Priests
           ,
           they
           are
           not
           so
           properly
           a
           power
           as
           a
           function
           :
           neither
           doe
           I
           perfectly
           understand
           how
           farre
           they
           disclaime
           all
           humane
           dependence
           in
           their
           functions
           ,
           nor
           is
           the
           dispute
           thereof
           any
           way
           pertinent
           in
           this
           case
           .
        
         
         
           12.
           
           
             Disobedience
             to
             Princes
             is
             taken
             as
             disobedience
             to
             God
             ,
             and
             therefore
             God
             sayes
             to
          
           Moses
           
             and
          
           Aaron
           ,
           
             they
             murmure
             not
             against
             you
             ,
             but
             me
             .
          
        
         
           
             Answ.
          
           Cursed
           for
           ever
           bee
           that
           doctrine
           that
           countenances
           disobedience
           to
           Magistrates
           ,
           much
           more
           such
           disobedience
           against
           such
           Magistrates
           in
           such
           things
           ,
           as
           that
           was
           which
           God
           so
           severely
           chastised
           in
           the
           Israelites
           :
           our
           dispute
           at
           this
           present
           is
           not
           about
           obedience
           ,
           but
           the
           measure
           of
           obedience
           ;
           for
           if
           the
           Kings
           will
           be
           the
           sole
           rule
           thereof
           ,
           wee
           cannot
           disobey
           God
           in
           obeying
           the
           King
           ,
           but
           this
           we
           know
           is
           false
           :
           and
           if
           any
           other
           rule
           be
           either
           in
           the
           law
           of
           God
           or
           man
           ,
           to
           that
           we
           will
           conforme
           in
           our
           actions
           ,
           and
           to
           that
           we
           ought
           to
           be
           confin'd
           in
           our
           disputes
           .
        
         
           
           13.
           
           
             The
             last
             result
             is
             ,
             Priests
             and
             Kings
             have
             their
             offices
             if
             not
             personall
             designations
             ,
             immediately
             and
             solely
             from
             Gods
             donation
             ,
             and
             both
             (
             as
             to
             their
             persons
             and
             functions
             )
             being
             lawfully
             invested
             with
             sacred
             power
             ,
             are
             inviolable
             .
          
        
         
           
             Answ.
          
           We
           need
           not
           doubt
           ,
           but
           this
           great
           ostentatious
           undertaker
           ,
           and
           this
           wide
           ,
           gaping
           promissor
           ,
           was
           some
           Cathedralist
           within
           orders
           ,
           he
           does
           so
           shuffle
           Priests
           and
           Princes
           together
           .
           He
           will
           needs
           have
           Princes
           as
           inviolable
           as
           Priests
           ,
           but
           hee
           could
           wish
           much
           rather
           ,
           I
           believe
           ,
           that
           Priests
           were
           as
           unpunishable
           as
           Princes
           .
           He
           doth
           admit
           Princes
           to
           have
           their
           offices
           as
           immediately
           from
           God
           as
           Priests
           ,
           but
           then
           his
           intent
           is
           that
           Priests
           shall
           claime
           a
           power
           too
           as
           independent
           as
           Princes
           ,
           
             Caecus
             fert
             Claudum
             ,
             &c.
             
          
           If
           Kings
           will
           bee
           but
           as
           willing
           to
           carry
           Bishops
           as
           they
           are
           to
           guide
           Kings
           ,
           't
           is
           no
           great
           matter
           whether
           any body
           else
           have
           legs
           to
           walk
           ,
           or
           eyes
           to
           see
           .
           But
           what
           if
           we
           grant
           Ministers
           to
           have
           persons
           as
           inviolable
           as
           Magistrates
           ,
           and
           Magistrates
           offices
           as
           sacred
           as
           Ministers
           :
           what
           doth
           this
           prove
           against
           limited
           Monarchy
           ,
           how
           doth
           this
           devest
           the
           people
           of
           God
           of
           all
           right
           and
           liberty
           ?
        
         
           Thus
           we
           see
           he
           that
           answers
           one
           argument
           ,
           answers
           all
           :
           for
           wee
           doe
           not
           deny
           Gods
           hand
           in
           the
           crowning
           of
           Princes
           ,
           we
           know
           the
           scripture
           is
           expresse
           in
           it
           ,
           and
           wee
           know
           there
           is
           a
           necessity
           of
           it
           ,
           as
           there
           is
           in
           all
           other
           human
           things
           ;
           and
           yet
           this
           is
           al
           they
           can
           say
           for
           themselves
           .
           All
           that
           we
           wonder
           at
           is
           ,
           that
           since
           the
           scripture
           doth
           every where
           as
           expresly
           also
           mention
           the
           hand
           of
           man
           in
           making
           and
           chusing
           of
           Kings
           ,
           and
           since
           there
           is
           no
           more
           ascribed
           to
           God
           for
           inthroning
           them
           then
           is
           for
           dethroning
           :
           That
           our
           adversaries
           will
           
           take
           no
           notice
           at
           all
           of
           the
           one
           ,
           as
           well
           as
           of
           the
           other
           .
           It
           is
           plain
           in
           
             Iob
          
           12.18
           .
           that
           God
           looseth
           the
           bond
           of
           Kings
           ,
           and
           girdeth
           their
           Ioynes
           with
           a
           girdle
           :
           and
           many
           other
           proofes
           may
           bee
           brought
           ,
           that
           God
           giveth
           and
           taketh
           away
           Scepters
           .
           Wherefore
           it
           
             Jeroboam
          
           an
           usurper
           and
           seducer
           of
           the
           people
           doe
           as
           truly
           hold
           his
           Crowne
           from
           God
           ,
           as
           
             Rehoboam
             ,
          
           if
           
             Nebuchadnezar
          
           may
           as
           justly
           require
           subjection
           from
           the
           Jews
           under
           the
           name
           of
           Gods
           Vicegerents
           ,
           as
           
             Josiah
          
           ;
           if
           
             Cyrus
          
           be
           as
           truly
           invested
           from
           heaven
           as
           
             Judas
             Machabeus
          
           ;
           if
           
             Rich.
          
           the
           third
           have
           a
           person
           and
           office
           as
           sacred
           ,
           and
           inviolable
           by
           divine
           right
           ,
           as
           his
           Nephew
           
             Edward
          
           the
           fifth
           whom
           he
           treacherously
           murdered
           :
           and
           if
           we
           cannot
           affirme
           that
           God
           is
           a
           more
           active
           or
           efficacious
           cause
           ,
           or
           more
           overaweth
           ,
           and
           wresteth
           inferiour
           agents
           in
           the
           one
           ,
           then
           the
           other
           ,
           it
           behoves
           us
           to
           be
           as
           cautious
           how
           we
           impute
           to
           God
           ,
           that
           which
           is
           mans
           ,
           as
           how
           we
           impute
           to
           man
           ,
           that
           which
           is
           Gods
           .
        
         
           Kings
           raigne
           by
           God
           ,
           't
           is
           confest
           :
           but
           (
           Kings
           )
           there
           is
           used
           indefinitely
           for
           all
           supreame
           Commanders
           ,
           as
           well
           limited
           as
           unlimited
           ,
           as
           well
           those
           which
           have
           a
           greater
           ,
           as
           those
           which
           have
           a
           lower
           stile
           then
           Kings
           ,
           as
           well
           usurpers
           and
           such
           as
           ascend
           by
           violent
           meanes
           and
           uniust
           titles
           ,
           as
           lawfull
           Princes
           that
           enter
           by
           a
           faire
           descent
           and
           election
           :
           and
           so
           likewise
           the
           word
           (
           by
           )
           is
           taken
           indistinctly
           ,
           it
           may
           as
           well
           signifie
           that
           efficacy
           of
           Gods
           hand
           which
           is
           ordinary
           ,
           and
           stands
           with
           the
           freedome
           of
           naturall
           causes
           ,
           as
           that
           which
           is
           extraordinary
           ,
           and
           excludes
           any
           humane
           concurrent
           causality
           :
           and
           we
           have
           given
           reason
           ,
           why
           it
           should
           intimate
           the
           first
           ,
           but
           there
           is
           no
           reason
           given
           why
           it
           should
           intend
           the
           second
           .
           But
           the
           Royalists
           will
           now
           object
           ,
           
             that
             if
             power
             doe
             flow
             from
             a
             humane
             naturall
             principle
             (
             rather
             then
             a
             divine
             and
             supernaturall
             one
             )
             yet
             still
             this
             proves
             not
             that
             publick
             consent
             is
             that
             only
             principle
             .
          
           Nimrod
           
             was
             a
             greater
             hunter
             of
             men
             ,
             and
             doubtlesse
             that
             Empire
             which
             he
             atcheeved
             ,
             was
             rather
             by
             force
             then
             consent
             ;
             and
             t
             is
             apparent
             that
             many
             other
             Princes
             have
             effected
             that
             by
             their
             owne
             toyles
             ,
             which
             they
             never
             could
             have
             done
             by
             meer
             merit
             or
             morall
             inducements
             .
          
        
         
           'T
           is
           not
           to
           be
           imagined
           that
           
             Nimrod
          
           or
           any
           other
           by
           meer
           personall
           puissance
           without
           the
           adherence
           of
           some
           considerable
           party
           ,
           could
           subject
           nations
           ;
           or
           lay
           the
           foundations
           of
           a
           spreading
           Empire
           :
           neither
           was
           any
           Conquest
           ever
           yet
           accomplisht
           without
           some
           subsequent
           
           consent
           in
           the
           party
           conquered
           ,
           as
           well
           as
           precedent
           combination
           in
           the
           party
           conquering
           ,
           or
           concurring
           in
           the
           act
           of
           Conquest
           .
        
         
           
             Normandy
          
           and
           
             England
          
           were
           united
           by
           armes
           ,
           but
           not
           meerly
           by
           armes
           ,
           for
           the
           acquisition
           of
           
             England
          
           was
           compast
           at
           first
           by
           the
           voluntary
           aydes
           of
           the
           
             Normans
             ,
          
           and
           upheld
           afterwards
           by
           the
           voluntary
           compliance
           of
           the
           English
           .
        
         
           The
           maintaining
           of
           dominion
           is
           altogether
           as
           difficult
           as
           the
           purchase
           ,
           and
           commonly
           is
           of
           the
           same
           nature
           :
           if
           nothing
           else
           but
           the
           sword
           had
           placed
           
             William
          
           in
           the
           Chair
           ,
           nothing
           else
           but
           the
           sword
           perpetually
           unsheathed
           could
           have
           secured
           him
           &
           his
           posterity
           therin
           ,
           but
           it
           was
           not
           
             Normandy
          
           that
           was
           ingaged
           against
           
             England
             ,
          
           it
           was
           
             William
          
           that
           was
           ingaged
           against
           
             Heralt
             ,
          
           no
           sooner
           therefore
           was
           that
           personall
           dispute
           ended
           ,
           but
           
             William
          
           was
           as
           well
           satisfied
           with
           the
           translation
           of
           
             Heralts
          
           right
           ,
           as
           
             England
          
           was
           willing
           to
           transferre
           the
           same
           upon
           him
           .
           Without
           some
           rightfull
           claime
           
             William
          
           had
           been
           a
           Robber
           ,
           not
           a
           Victor
           ,
           and
           without
           the
           consent
           of
           this
           nation
           either
           declaring
           or
           making
           that
           claime
           rightfull
           ,
           the
           robbery
           would
           have
           lasted
           for
           ever
           ,
           and
           yet
           no
           title
           had
           ever
           accrued
           thereby
           .
           Wherefore
           if
           there
           must
           be
           a
           right
           of
           necessity
           to
           make
           a
           difference
           betwixt
           robbery
           ,
           and
           purchase
           ;
           and
           if
           that
           right
           can
           never
           bee
           justly
           determined
           by
           force
           without
           consent
           either
           precedent
           ,
           subsequent
           ,
           or
           both
           :
           nor
           no
           Prince
           was
           ever
           yet
           found
           so
           impious
           or
           foolish
           as
           to
           decline
           the
           same
           :
           the
           plea
           of
           Conquest
           is
           but
           a
           weak
           absurd
           plea
           ,
           for
           (
           as
           it
           is
           well
           observed
           )
           by
           a
           learned
           Gentleman
           ,
           
             Conquest
             may
             be
             a
             good
             meane
             ,
             or
             it
             may
             be
             a
             remote
             impulsive
             cause
             of
             royalty
             ,
             but
             an
             immediate
             formall
             cause
             it
             cannot
             be
             ,
             neither
             can
             Gods
             ordinance
             bee
             conveyed
             ,
             or
             a
             people
             in
             conscience
             ingaged
             by
             any
             other
             meanes
             then
             consent
             of
             the
             people
             ,
             either
             by
             themselves
             ,
             or
             their
             Ancestors
             .
          
           Our
           adversaries
           to
           involve
           us
           in
           a
           base
           thraldome
           boast
           of
           three
           Conquests
           in
           this
           Iland
           ,
           and
           yet
           neither
           of
           them
           all
           was
           just
           ,
           or
           totall
           ;
           or
           meerly
           forcible
           ,
           without
           consent
           preceding
           ,
           or
           following
           .
           'T
           is
           a
           law
           amongst
           swordmen
           (
           and
           it
           hath
           no
           other
           sanction
           )
           
             Arma
             tenenti
             ,
             omnia
             dat
             ,
             qui
             justa
             negat
             .
          
           Try
           us
           by
           this
           law
           ;
           and
           what
           could
           either
           the
           
             Saxon
             ,
             Dane
             ,
          
           or
           
             Norman
          
           pretend
           against
           this
           whole
           nation
           ?
           if
           the
           Crowne
           was
           unduly
           withheld
           ,
           that
           could
           beget
           but
           a
           particular
           quarrell
           betwixt
           the
           usurper
           here
           and
           him
           that
           was
           pretender
           ,
           on
           
           the
           otherside
           .
           This
           was
           no
           Nationall
           injury
           ,
           and
           yet
           even
           no
           such
           manifest
           desseisin
           can
           be
           proved
           against
           us
           .
        
         
           Besides
           ,
           if
           the
           whole
           Nation
           had
           transgressed
           ,
           yet
           the
           whole
           Nation
           was
           never
           wholly
           subdued
           ,
           nor
           scarce
           any
           part
           of
           it
           altered
           by
           conquest
           ,
           all
           our
           conquerours
           themselves
           did
           rather
           loose
           themselves
           ,
           and
           their
           customes
           ,
           and
           their
           Laws
           to
           us
           ,
           then
           assimilate
           us
           to
           themselves
           .
           
             Anglia
             omnibus
             Regunt
             &
             Nationum
             temporibus
             iisdem
             legibus
             ,
             &
             consuetudinibus
             quibus
             nunc
             regitur
             continuò
             regebatur
             :
          
           we
           know
           by
           what
           an
           authenticall
           hand
           this
           was
           written
           .
           War-like
           incursions
           of
           foraine
           Armies
           prevail
           no
           more
           usually
           upon
           great
           States
           ,
           then
           the
           influxes
           of
           rivers
           do
           upon
           the
           ocean
           ,
           so
           farre
           they
           are
           from
           making
           the
           Maine
           fresher
           ,
           that
           they
           themselves
           become
           brackish
           in
           attempting
           it
           .
           We
           see
           the
           
             Norman
          
           here
           being
           in
           the
           full
           pride
           of
           his
           great
           victory
           ,
           was
           in
           danger
           to
           have
           received
           a
           fatall
           check
           from
           the
           Inhabitants
           of
           Kent
           (
           one
           County
           of
           this
           Realme
           )
           had
           he
           not
           prudently
           betaken
           himself
           to
           a
           milde
           way
           of
           treatie
           ,
           and
           composition
           .
           And
           if
           the
           conquered
           remain
           in
           such
           condition
           ,
           what
           justice
           is
           that
           ,
           which
           ingulphs
           not
           onely
           them
           but
           the
           conquering
           Nations
           also
           ,
           and
           their
           posterities
           in
           the
           same
           vassalage
           under
           one
           insulting
           Lord
           ?
           The
           natives
           here
           now
           are
           not
           distinguishable
           ,
           nor
           ever
           were
           in
           point
           of
           freedome
           from
           those
           which
           entred
           by
           force
           amongst
           them
           ;
           and
           shall
           we
           think
           ,
           that
           the
           same
           hand
           which
           wrested
           away
           our
           liberty
           in
           favour
           of
           one
           man
           ,
           would
           do
           it
           with
           expence
           of
           its
           own
           also
           ?
        
         
           To
           use
           more
           words
           in
           this
           pretence
           of
           violent
           acquisition
           ,
           were
           to
           attribute
           too
           much
           to
           it
           ,
           if
           you
           relye
           upon
           any
           agreement
           and
           condescension
           of
           this
           Nation
           ,
           produce
           the
           same
           ,
           and
           the
           true
           form
           thereof
           ,
           and
           that
           shall
           purchase
           you
           a
           good
           title
           ;
           if
           you
           relye
           upon
           meer
           force
           ,
           the
           continuation
           thereof
           to
           this
           day
           ought
           not
           to
           conclude
           us
           in
           a
           plea
           of
           this
           nature
           .
           T
           is
           no
           reason
           we
           should
           be
           now
           remedilessely
           opprest
           ,
           because
           our
           Ancestors
           could
           not
           defend
           themselves
           against
           your
           oppression
           .
        
         
           Let
           us
           come
           now
           to
           another
           objection
           :
           for
           the
           Royalists
           will
           still
           say
           ,
           
             If
             the
             people
             be
             the
             true
             efficient
             ,
             primary
             cause
             of
             soveraignty
             ,
             yet
             the
             party
             constituting
             is
             not
             alwayes
             better
             then
             the
             constituted
             .
             Still
             the
             rule
             is
             deniable
             ,
             Quicquid
             efficit
             tale
             est
             magis
             tale
             .
          
           For
           the
           better
           ventilation
           of
           this
           truth
           ,
           we
           shall
           distinguish
           betwixt
           natural
           and
           moral
           causes
           ;
           
           for
           in
           morall
           causes
           this
           rule
           does
           not
           so
           constantly
           hold
           ,
           as
           in
           naturall
           .
           You
           will
           say
           ,
           
             that
             in
             naturall
             things
             ,
             it
             does
             not
             alwayes
             hold
             ;
             for
             a
             spark
             may
             raise
             farre
             greater
             flames
             then
             it self
             ;
             and
             wine
             may
             intoxicate
             or
             work
             that
             in
             another
             ,
             which
             it
             has
             not
             in
             it self
             .
          
        
         
           I
           answer
           .
           The
           spark
           that
           inflames
           other
           combustible
           stuffe
           ,
           and
           so
           dilates
           it self
           into
           a
           greater
           flame
           ,
           works
           not
           as
           a
           cause
           onely
           ,
           but
           as
           an
           occasion
           also
           ;
           and
           we
           shall
           more
           truly
           imagine
           that
           it
           is
           multiplied
           ,
           and
           that
           it
           gathers
           new
           strength
           from
           other
           concauses
           ,
           then
           that
           it
           spends
           it self
           ,
           or
           effects
           something
           more
           vigorous
           ,
           and
           perfect
           then
           it self
           :
           So
           wine
           ,
           it
           makes
           not
           drunk
           ,
           as
           it
           is
           it self
           drunk
           ;
           because
           drunkennesse
           proceeds
           not
           from
           wine
           immediately
           ,
           but
           from
           other
           neerer
           causes
           .
           Wine
           heats
           the
           veines
           ,
           annoyes
           the
           stomack
           with
           humors
           ,
           and
           the
           brain
           with
           fumes
           ,
           and
           these
           are
           the
           immediate
           causes
           of
           drunkennesse
           ;
           the
           proper
           work
           of
           wine
           is
           heat
           ,
           and
           so
           it
           ever
           has
           a
           heat
           as
           intense
           in
           it self
           ,
           as
           that
           which
           it self
           causes
           elsewhere
           ,
           and
           without
           the
           accession
           of
           other
           joynt
           causes
           ,
           it
           cannot
           produce
           a
           greater
           degree
           of
           heat
           ,
           in
           another
           thing
           then
           it
           reserves
           in
           it self
           .
           As
           to
           ethicall
           causes
           (
           if
           they
           may
           be
           truly
           called
           efficients
           )
           t
           is
           confest
           ,
           forasmuch
           as
           they
           work
           voluntarily
           and
           freely
           ,
           they
           may
           in
           their
           influences
           depart
           with
           more
           ,
           or
           lesse
           vigor
           as
           they
           please
           .
        
         
           Authoritie
           ,
           land
           ,
           honour
           ,
           &c.
           may
           be
           passed
           either
           absolutely
           ,
           or
           conditionally
           ,
           and
           the
           conditions
           may
           be
           more
           or
           lesse
           restraining
           as
           the
           agreement
           provides
           ,
           according
           to
           the
           intent
           of
           the
           grantor
           ,
           expressed
           by
           instrument
           ,
           or
           otherwise
           .
           In
           our
           case
           then
           we
           are
           to
           inquire
           whether
           supreme
           signiory
           ,
           or
           command
           be
           to
           be
           reputed
           amongst
           naturall
           or
           morall
           things
           ,
           and
           I
           conceive
           it
           is
           of
           a
           mixt
           nature
           ,
           proceeding
           from
           principles
           partly
           ethicall
           ,
           and
           partly
           naturall
           .
           The
           honour
           and
           splendor
           of
           Monarchs
           (
           two
           main
           ingredients
           of
           dominion
           )
           are
           after
           a
           physicall
           manner
           derived
           ,
           the
           more
           glorious
           and
           noble
           the
           people
           is
           ,
           the
           more
           glorious
           and
           noble
           the
           chief
           of
           the
           people
           is
           ;
           and
           this
           honour
           and
           glory
           is
           such
           as
           flows
           from
           the
           people
           without
           wasting
           it self
           ,
           in
           the
           act
           of
           flowing
           .
           In
           the
           like
           manner
           puissance
           ,
           and
           force
           ,
           it
           has
           a
           naturall
           production
           from
           the
           people
           (
           and
           this
           is
           another
           principall
           ingredient
           of
           Empire
           )
           the
           more
           strength
           there
           is
           in
           such
           or
           such
           a
           Nation
           ,
           the
           more
           strong
           is
           he
           who
           commands
           that
           Nation
           :
           and
           yet
           that
           puissance
           
           which
           by
           perpetuall
           consent
           passes
           into
           the
           supreme
           Commander
           ,
           does
           not
           so
           passe
           from
           the
           people
           ,
           but
           that
           it
           retains
           its
           ancient
           site
           ,
           and
           subject
           of
           inherence
           .
        
         
           Wherefore
           Honor
           and
           Power
           though
           they
           be
           so
           great
           requisites
           in
           the
           composition
           of
           Princes
           ,
           yet
           we
           see
           they
           have
           a
           naturall
           efflux
           ;
           and
           as
           Honor
           is
           in
           
             Honorante
          
           not
           
             in
             Honorato
             ,
          
           so
           
             Potestas
          
           is
           
             in
             Potestante
          
           (
           as
           I
           may
           use
           the
           word
           )
           not
           
             in
             Potestato
             .
          
           The
           woman
           is
           coruscant
           by
           the
           rayes
           of
           her
           husband
           ,
           borrowing
           resplendence
           like
           the
           Moon
           from
           the
           Suns
           aspect
           ,
           without
           losse
           or
           diminution
           to
           the
           fountain
           and
           cause
           of
           that
           coruscance
           .
           In
           the
           same
           manner
           also
           Princes
           derive
           honour
           and
           power
           from
           their
           Subjects
           ,
           yet
           drain
           not
           at
           all
           the
           scource
           which
           derives
           it
           :
           
             Tanti
             est
             rex
             ,
             quanti
             est
             regnum
             :
          
           As
           the
           people
           increases
           ,
           or
           impairs
           ,
           so
           does
           the
           Prince
           ;
           and
           we
           must
           not
           expect
           the
           contrary
           .
           If
           then
           a
           Prince
           be
           in
           value
           or
           excellence
           superiour
           to
           that
           community
           from
           whence
           all
           his
           power
           and
           honour
           deduces
           it self
           (
           which
           can
           find
           but
           hard
           entertainment
           in
           our
           thoughts
           )
           yet
           t
           is
           not
           because
           the
           fountain
           has
           evacuated
           it self
           in
           that
           deduction
           ;
           for
           we
           see
           the
           effect
           (
           even
           after
           its
           production
           ,
           for
           I
           speak
           not
           of
           its
           former
           entity
           )
           is
           such
           here
           ,
           that
           it
           has
           
             Aristotles
          
           condition
           in
           it
           ;
           it
           does
           
             utrique
             inesse
             ,
          
           it
           has
           a
           residence
           in
           both
           parties
           ,
           it
           invests
           the
           grantee
           without
           devesting
           the
           grantor
           .
           To
           do
           the
           office
           of
           a
           Protector
           ,
           is
           the
           most
           proper
           ,
           and
           therefore
           the
           most
           excellent
           ,
           and
           incommunicable
           prerogative
           of
           a
           King
           ,
           yet
           even
           that
           power
           by
           which
           he
           is
           made
           capable
           of
           protecting
           ,
           issues
           solely
           from
           the
           adherence
           ,
           consent
           ,
           and
           unity
           of
           the
           people
           ;
           and
           so
           issues
           ,
           as
           that
           the
           people
           suffer
           no
           exhaustion
           in
           the
           busines
           .
           Neverthelesse
           ,
           it
           must
           be
           granted
           ,
           there
           is
           something
           of
           royalty
           which
           springs
           from
           a
           morall
           principle
           ,
           but
           that
           is
           the
           Commission
           ,
           or
           indeed
           that
           form
           of
           qualification
           by
           which
           one
           Prince
           differs
           from
           another
           in
           extent
           of
           Prerogative
           ,
           and
           in
           respect
           of
           this
           principle
           the
           people
           does
           more
           or
           lesse
           straiten
           it self
           in
           point
           of
           liberty
           .
        
         
           This
           of
           all
           other
           rayes
           of
           Majestie
           is
           most
           immediately
           streaming
           from
           the
           consent
           of
           the
           people
           ;
           but
           if
           a
           Nation
           by
           solemne
           oath
           ,
           or
           otherwise
           has
           ingaged
           it self
           to
           submit
           to
           the
           will
           of
           a
           Prince
           absolutely
           ,
           affirmatively
           reserving
           no
           priviledges
           ,
           but
           tacitly
           renouncing
           all
           immunities
           except
           onely
           at
           discretion
           ,
           I
           shall
           not
           seek
           to
           destroy
           such
           agreements
           .
           I
           onely
           say
           such
           agreements
           are
           not
           the
           
           effects
           of
           Nature
           ,
           and
           t
           is
           not
           easie
           to
           imagine
           how
           right
           reason
           should
           ever
           mingle
           with
           such
           a
           morall
           principle
           ,
           as
           gave
           being
           to
           such
           an
           agreement
           ,
           especially
           when
           it
           renders
           the
           Prince
           ,
           who
           for
           honour
           and
           power
           has
           his
           perpetuall
           dependence
           upon
           the
           people
           ,
           yet
           more
           honourable
           and
           powerfull
           in
           reputation
           of
           others
           then
           the
           people
           ,
           and
           that
           by
           the
           expresse
           grant
           of
           the
           people
           .
        
         
           Howsoever
           (
           not
           to
           make
           this
           any
           part
           of
           our
           quarrell
           )
           let
           such
           acts
           of
           communities
           be
           demonstrable
           positive
           ,
           and
           unquestionable
           ,
           as
           particular
           convayances
           of
           lands
           ,
           &c.
           use
           to
           be
           ,
           and
           it
           shall
           not
           be
           denyed
           ,
           but
           the
           effect
           in
           these
           politicall
           affairs
           may
           be
           more
           such
           ,
           then
           that
           impoverisht
           cause
           ,
           which
           emptied
           it self
           to
           make
           it
           such
           .
           Yet
           sure
           such
           acts
           are
           very
           rare
           ,
           prescription
           is
           the
           great
           plea
           of
           Princes
           ,
           and
           they
           themselves
           must
           be
           Judges
           of
           that
           plea
           ,
           the
           Grand
           Signior
           himself
           has
           nothing
           but
           prescription
           to
           damne
           his
           Subjects
           (
           if
           they
           be
           to
           be
           accounted
           Subjects
           )
           to
           the
           base
           villenage
           of
           arbitrary
           rule
           .
        
         
           But
           you
           will
           say
           to
           such
           causes
           ,
           as
           remain
           more
           vertuous
           then
           their
           effects
           ,
           there
           is
           another
           condition
           also
           requisite
           ,
           they
           must
           not
           onely
           
             utrique
             inesse
             ,
          
           but
           they
           must
           admit
           of
           degrees
           also
           ,
           that
           the
           effect
           may
           be
           lesse
           then
           the
           cause
           ,
           as
           the
           water
           heated
           is
           lesse
           hot
           then
           the
           fire
           .
           And
           you
           will
           say
           ,
           
             if
             the
             peoples
             power
             be
             not
             totally
             involved
             ,
             then
             they
             remain
             still
             ,
             as
             well
             superior
             to
             the
             Parliament
             as
             to
             the
             King
             .
             And
             if
             it
             be
             ,
             then
             why
             not
             inferior
             to
             the
             King
             ,
             as
             well
             as
             to
             the
             Parliament
             ?
          
           As
           for
           degrees
           ,
           there
           is
           nothing
           more
           known
           and
           assented
           to
           by
           all
           :
           all
           men
           must
           take
           notice
           ,
           that
           Prerogatives
           of
           Princes
           differ
           almost
           in
           all
           Countreys
           ;
           and
           since
           this
           difference
           flows
           from
           different
           commissions
           ,
           which
           Princes
           do
           not
           rightly
           grant
           to
           themselves
           ,
           it
           cannot
           but
           issue
           from
           the
           people
           ,
           and
           from
           an
           act
           of
           the
           people
           which
           is
           graduall
           in
           it self
           .
        
         
           For
           the
           other
           objection
           ,
           we
           say
           t
           is
           not
           rightly
           supposed
           that
           the
           people
           and
           the
           Parliament
           are
           severall
           in
           this
           case
           :
           for
           the
           Parliament
           is
           indeed
           nothing
           else
           ,
           but
           the
           very
           people
           it self
           artificially
           congregated
           ,
           or
           reduced
           by
           an
           orderly
           election
           ,
           and
           representation
           ,
           into
           such
           a
           Senate
           ,
           or
           proportionable
           body
           .
           T
           is
           true
           ,
           in
           my
           understanding
           ,
           the
           Parliament
           differs
           many
           wayes
           from
           the
           rude
           bulk
           of
           the
           universality
           ,
           but
           in
           power
           ,
           in
           honour
           ,
           in
           majestie
           ,
           in
           commission
           ,
           it
           ought
           not
           at
           all
           to
           be
           divided
           ,
           or
           accounted
           different
           as
           to
           
           any
           legall
           purpose
           .
           And
           thus
           it
           is
           not
           with
           the
           King
           ,
           the
           King
           does
           not
           represent
           the
           people
           ,
           but
           onely
           in
           such
           and
           such
           cases
           :
           
             viz.
          
           in
           pleas
           of
           a
           common
           nature
           betwixt
           Subject
           and
           Subject
           .
           Wherein
           he
           can
           have
           no
           particular
           ends
           ;
           and
           at
           such
           or
           such
           times
           ,
           
             viz.
          
           when
           there
           is
           not
           a
           more
           full
           and
           neer
           representation
           by
           the
           Parliament
           .
           And
           hereupon
           the
           supreme
           reason
           or
           Judicature
           of
           this
           State
           ,
           from
           whence
           no
           appeal
           lies
           ,
           is
           placed
           in
           that
           representative
           convention
           ,
           which
           either
           can
           have
           no
           interests
           different
           from
           the
           people
           represented
           ,
           or
           at
           least
           very
           few
           ,
           and
           those
           not
           considerable
           :
           but
           I
           shall
           have
           occasion
           to
           be
           more
           large
           hereafter
           upon
           this
           ,
           and
           therefore
           I
           now
           supersede
           .
        
         
           2
           I
           come
           now
           to
           the
           finall
           cause
           of
           government
           .
           The
           Scripture
           is
           very
           pregnant
           ,
           and
           satisfying
           ;
           that
           the
           proper
           end
           of
           government
           was
           the
           good
           of
           the
           governed
           :
           and
           that
           the
           people
           was
           subjected
           to
           dominion
           for
           their
           happinesse
           ,
           and
           tranquillity
           ;
           and
           not
           that
           the
           Prince
           was
           elevated
           for
           his
           pomp
           ,
           or
           magnificence
           .
           As
           for
           the
           Prince
           ,
           the
           Law
           of
           God
           is
           most
           expresse
           in
           that
           ,
           he
           is
           not
           to
           make
           his
           advancement
           any
           ground
           of
           lifting
           up
           his
           heart
           above
           his
           brethren
           :
           he
           is
           injoyned
           to
           that
           comportment
           which
           suits
           with
           a
           brother
           ,
           not
           a
           Lord
           :
           and
           to
           be
           so
           farre
           from
           lifting
           up
           his
           hand
           insultingly
           ,
           as
           not
           to
           be
           inflated
           in
           his
           thoughts
           vain
           gloriously
           .
           And
           for
           the
           people
           ,
           they
           are
           called
           Gods
           flock
           ,
           and
           the
           sheep
           of
           his
           pasture
           ;
           and
           therefore
           it
           is
           said
           in
           the
           78.
           
           
             Psalme
             ,
          
           that
           God
           chose
           
             David
          
           to
           feed
           his
           people
           .
           Our
           adversaries
           therefore
           though
           they
           seldome
           speak
           of
           the
           people
           but
           under
           the
           notion
           of
           the
           ruder
           multitude
           ,
           and
           seldome
           name
           the
           multitude
           ,
           but
           with
           termes
           of
           derision
           ,
           yet
           they
           will
           not
           wholly
           disavow
           this
           ,
           and
           therefore
           they
           would
           fain
           divide
           with
           us
           ,
           and
           have
           a
           co-ordination
           of
           ends
           in
           the
           businesse
           .
           They
           will
           acknowledge
           that
           power
           was
           ordained
           ,
           
             ut
             nobis
             bene
             sit
             ,
          
           according
           to
           
             Jeremy
          
           ;
           and
           
             ut
             tranquillam
             &
             quietam
             vitam
             degamus
             oum
             omni
             pietate
             ,
             &
             sanctitate
             ,
             atque
             etiam
             extrema
             honestate
          
           ;
           according
           to
           
             Timothy
             :
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           according
           to
           St.
           
             Paul
             :
          
           and
           
             pro
             bono
             publico
             ,
          
           according
           to
           
             Aristotle
             ,
          
           and
           all
           sound
           Phylosophy
           :
           But
           still
           they
           say
           ,
           
             This
             end
             ,
             is
             not
             the
             sole
             end
             ,
             the
             power
             and
             honour
             of
             the
             Governor
             is
             an
             end
             co-ordinate
             withall
             ,
             or
             at
             least
             not
             meerly
             subordinate
             .
          
           This
           we
           can
           by
           no
           means
           admit
           ,
           though
           by
           the
           word
           
             Governor
          
           be
           intended
           ,
           the
           best
           regulated
           Governor
           that
           can
           be
           ;
           much
           lesse
           if
           an
           
           arbitrary
           governor
           ,
           or
           one
           that
           abuses
           his
           power
           be
           here
           understood
           .
        
         
           For
           though
           government
           be
           a
           necessary
           
             medium
          
           for
           the
           preservation
           of
           man
           considered
           in
           a
           lapsed
           condition
           ,
           yet
           this
           or
           that
           form
           of
           government
           ,
           is
           not
           alwayes
           so
           much
           as
           a
           
             medium
          
           :
           arbitrary
           jurisdiction
           is
           so
           farre
           sometimes
           from
           being
           a
           blessing
           ,
           that
           it
           is
           a
           very
           pest
           to
           the
           people
           of
           God
           .
           And
           if
           it
           arrive
           not
           at
           the
           efficacy
           of
           a
           true
           
             medium
             ,
          
           how
           can
           we
           imagine
           it
           an
           end
           in
           any
           respect
           whatsoever
           ?
           Neverthelesse
           if
           there
           were
           not
           fraud
           in
           Royalists
           ,
           when
           they
           speak
           of
           the
           power
           ,
           and
           honour
           of
           Princes
           generally
           ,
           if
           they
           did
           not
           under
           those
           termes
           comprehend
           that
           arrogant
           tumor
           or
           grandour
           of
           mind
           which
           is
           incompatible
           with
           brotherly
           demeanour
           ,
           and
           so
           is
           precisely
           forbidden
           by
           God
           ,
           we
           should
           not
           so
           curiously
           distinguish
           at
           this
           present
           betwixt
           a
           mean
           ,
           and
           a
           sole
           or
           meer
           mean
           .
           But
           now
           it
           behoves
           us
           to
           be
           very
           strict
           ,
           and
           therefore
           to
           use
           the
           words
           of
           
             Cicero
          
           upon
           this
           ,
           
             Eo
             referenda
             sunt
             omnia
             ,
             iis
             qui
             praesunt
             aliis
             ,
             ut
             ei
             qui
             erunt
             eorum
             in
             imperio
             sint
             quam
             beatissimi
             .
          
           This
           seems
           a
           hard
           saying
           to
           our
           Royalists
           ,
           must
           Princes
           do
           nothing
           at
           all
           but
           in
           order
           to
           publick
           good
           ,
           and
           are
           they
           bound
           to
           promote
           such
           as
           live
           under
           their
           command
           to
           all
           possible
           good
           ,
           
             ut
             sint
             quam
             beatissimi
             ?
          
           This
           goes
           very
           farre
           ;
           this
           makes
           the
           power
           ,
           honour
           ,
           of
           supreme
           Rulers
           so
           meerly
           subservient
           ,
           and
           subordinate
           to
           the
           publick
           good
           ,
           that
           to
           compasse
           that
           at
           any
           time
           ,
           nay
           or
           to
           adde
           any
           scruple
           of
           weight
           unto
           the
           same
           ,
           it
           is
           bound
           wholly
           to
           postpone
           or
           deny
           it self
           .
           
             Vt
             gubernatori
             cursus
             secundus
             ,
             medico
             salus
             ,
             imperatori
             victoria
             :
             sic
             moderatori
             reipub.
             beata
             civium
             vita
             proposita
             est
             :
          
           So
           in
           another
           place
           sayes
           the
           same
           Author
           ,
           and
           this
           we
           may
           suppose
           he
           learn'd
           not
           onely
           out
           of
           the
           discourses
           of
           
             Aristotle
             ,
          
           and
           
             Plato
             ,
          
           as
           he
           was
           a
           Phylosopher
           ,
           but
           out
           of
           his
           State
           practise
           ,
           as
           he
           was
           a
           noble
           Senator
           and
           Magistrate
           in
           
             Rome
             .
          
           We
           read
           of
           multitudes
           of
           heathens
           ,
           both
           
             Greeks
          
           and
           
             Romanes
          
           who
           had
           great
           commands
           ,
           yet
           lived
           and
           died
           very
           poore
           ,
           either
           by
           neg●●●●ting
           their
           own
           particular
           affairs
           ,
           or
           by
           spending
           their
           own
           means
           upon
           the
           publick
           .
           And
           therefore
           as
           
             Salvian
          
           saies
           of
           some
           of
           them
           to
           our
           shame
           ,
           
             Illi
             pauperes
             Magistratus
             opulentam
             rempub.
             habe●ant
             ,
             nuuc
             autem
             dives
             potestas
             pauperem
             facit
             esse
             rempub.
          
        
         
           
             Adrian
          
           the
           Emperour
           did
           often
           say
           both
           to
           the
           people
           ,
           and
           in
           the
           Senate
           of
           
             Rome
             ,
             Ita
             serempub
             .
             gesturum
             ut
             sciret
             populi
             rem
             esse
             ,
             non
             suam
             .
          
           
           and
           for
           this
           cause
           some
           Princes
           have
           deserted
           their
           thrones
           ,
           others
           have
           bitterly
           complained
           against
           the
           perpetuall
           miseries
           of
           Soveraignty
           ,
           as
           being
           sufficiently
           informed
           that
           to
           execute
           the
           imperiall
           office
           duly
           ,
           was
           nothing
           else
           but
           to
           dye
           to
           themselves
           ,
           and
           to
           live
           only
           to
           other
           men
           .
           This
           does
           absolutely
           destroy
           that
           opinion
           ,
           which
           places
           the
           good
           of
           Kings
           in
           any
           rivalty
           with
           the
           good
           of
           States
           .
           For
           if
           
             Antonius
             Pius
          
           could
           truly
           say
           ,
           
             Postquam
             ad
             imperium
             transcivimus
             ,
             etiam
             quae
             prius
             habuimus
             perdidimus
          
           ;
           how
           farre
           distant
           are
           they
           from
           truth
           which
           makes
           Kings
           gainers
           ,
           and
           subjects
           loosers
           by
           their
           inthronization
           ?
           M.
           
             Anton.
             Phil.
          
           having
           by
           law
           ,
           the
           sole
           ,
           intire
           disposition
           of
           the
           publick
           Treasure
           ,
           yet
           upon
           his
           expedition
           into
           
             Scythia
             ,
          
           would
           not
           make
           use
           of
           the
           same
           without
           the
           Senates
           consent
           ,
           but
           professed
           openly
           ,
           
             Eam
             pecuniam
             ,
             caeteraque
             omnia
             esse
             Senatus
             Populisque
             Rom.
             nos
             enim
             usque
             adeo
             nihil
             habemus
             proprium
             ,
             ut
             etiam
             vestras
             habitemus
             aedes
             .
          
           How
           diametrically
           opposite
           is
           this
           to
           that
           which
           our
           State-Theologues
           doe
           now
           buzze
           into
           the
           Kings
           eares
           ?
           They
           instead
           of
           giving
           the
           subjects
           a
           just
           and
           compleat
           propriety
           in
           the
           King
           ,
           resigne
           the
           subject
           and
           all
           that
           he
           possesses
           to
           the
           meer
           discretion
           of
           the
           King
           ,
           instead
           of
           restraining
           Princes
           where
           the
           lawes
           let
           them
           loose
           ,
           they
           let
           loose
           Princes
           where
           the
           law
           restraines
           them
           .
           But
           our
           Royalists
           will
           say
           ,
           this
           is
           to
           make
           the
           condition
           of
           a
           King
           miserable
           ,
           and
           more
           abject
           then
           a
           private
           mans
           condition
           .
           For
           answer
           to
           this
           I
           must
           a
           little
           anatomize
           the
           State
           of
           a
           Prince
           .
        
         
           For
           a
           Prince
           is
           either
           wise
           ,
           and
           truly
           understands
           the
           end
           of
           his
           promotion
           ,
           or
           not
           ;
           if
           he
           be
           not
           wise
           ,
           then
           he
           is
           like
           a
           sottish
           prisoner
           loaden
           and
           bound
           with
           golden
           fetters
           ,
           and
           yet
           is
           not
           so
           much
           perplexed
           with
           the
           weight
           ,
           as
           inammor'd
           with
           the
           price
           of
           them
           .
           Then
           does
           he
           enter
           upon
           Empire
           ,
           as
           if
           he
           went
           only
           
             ad
             au●eam
             messem
             ,
          
           as
           
             Stratocles
             ,
          
           and
           
             Dramoclidas
          
           had
           use
           to
           make
           their
           boasting
           in
           merriment
           ;
           but
           these
           vain
           thoughts
           serve
           onely
           to
           expose
           him
           to
           the
           traines
           of
           Flatterers
           ,
           and
           Court-Harpyes
           ,
           till
           having
           impoverisht
           thousands
           to
           inrich
           some
           few
           ,
           and
           gained
           the
           disaffection
           of
           good
           men
           to
           be
           abused
           by
           villaines
           ,
           he
           never
           reads
           his
           errour
           till
           it
           comes
           presented
           to
           his
           eye
           in
           the
           black
           characters
           of
           ruine
           .
           The
           same
           wholesome
           advertisement
           commonly
           which
           first
           encounters
           him
           (
           as
           that
           hand-writing
           did
           which
           appear'd
           to
           
             Belshazzar
          
           in
           his
           
           drunken
           revells
           )
           lets
           him
           understand
           withall
           ,
           that
           all
           repentance
           will
           be
           too
           late
           .
           If
           the
           Prince
           be
           wise
           ,
           then
           does
           he
           sit
           amongst
           all
           his
           sumptuous
           dishes
           like
           
             Damocles
             ,
          
           owing
           his
           life
           perpetually
           to
           the
           strength
           of
           one
           horse
           haire
           :
           and
           knowing
           that
           nothing
           else
           saves
           his
           head
           from
           the
           swords
           point
           :
           then
           must
           his
           Diadem
           seem
           to
           him
           as
           contemptible
           ,
           or
           combersome
           as
           
             Seleucus
          
           his
           did
           ,
           who
           confidently
           affirmed
           that
           no
           man
           would
           stoop
           to
           take
           it
           from
           the
           ground
           ,
           to
           whom
           it
           was
           so
           perfectly
           knowne
           as
           it
           was
           to
           him
           .
           And
           it
           was
           no
           wild
           ,
           but
           a
           very
           considerate
           interpellation
           of
           some
           other
           sad
           Prince
           ,
           who
           being
           to
           put
           on
           the
           Crowne
           upon
           his
           owne
           head
           amongst
           all
           the
           triumphant
           attendants
           of
           that
           solemnity
           could
           not
           but
           break
           out
           into
           this
           passion
           .
           O
           thou
           deceitfull
           ornament
           ,
           farre
           more
           honourable
           then
           happy
           ;
           what
           man
           would
           stretch
           forth
           his
           hand
           to
           take
           thee
           out
           of
           the
           dust
           ,
           if
           he
           did
           first
           look
           into
           the
           hollow
           of
           thy
           circle
           ,
           and
           seriously
           behold
           the
           throngs
           of
           dangers
           ,
           and
           miseries
           that
           are
           there
           lodged
           ?
        
         
           Secondly
           ,
           A
           Prince
           is
           either
           good
           ,
           and
           applies
           himselfe
           to
           compasse
           the
           end
           of
           his
           inauguration
           or
           not
           ,
           if
           hee
           bee
           not
           good
           ,
           then
           does
           he
           under
           the
           Majesticall
           robes
           of
           a
           God
           ,
           act
           the
           execrable
           part
           of
           a
           Devill
           ,
           then
           does
           he
           imploy
           all
           those
           meanes
           and
           helps
           which
           were
           committed
           to
           him
           for
           saving
           purposes
           to
           the
           destruction
           of
           Gods
           people
           ,
           and
           to
           the
           heaping
           up
           of
           such
           vengeance
           to
           himselfe
           ,
           as
           scarce
           any
           private
           man
           hath
           ability
           to
           merit
           .
           How
           happy
           had
           it
           bin
           for
           
             Tiberius
             ,
          
           for
           
             Nero
             ,
          
           and
           for
           a
           hundred
           more
           ,
           if
           they
           had
           wanted
           the
           fatall
           baites
           of
           royalty
           to
           deprave
           them
           ,
           or
           the
           great
           advantages
           of
           power
           to
           satisfie
           them
           in
           deeds
           of
           lust
           ,
           and
           cruelty
           ?
           
             Neroes
          
           beginning
           ,
           his
           
             quinquenium
          
           shewes
           us
           what
           his
           disposition
           was
           as
           a
           meer
           man
           ;
           but
           the
           latter
           part
           of
           his
           tragicall
           raign
           shewes
           us
           what
           the
           common
           frailty
           of
           man
           is
           being
           overcharged
           with
           unbounded
           seigniory
           .
           Amongst
           other
           things
           which
           made
           
             Caius
          
           appeare
           a
           monster
           and
           not
           a
           man
           ,
           
             Suetonius
          
           in
           the
           first
           place
           reckons
           up
           his
           ayry
           titles
           of
           pious
           most
           great
           ,
           and
           most
           good
           &c.
           his
           impiety
           made
           him
           so
           audacious
           as
           to
           prophane
           these
           sacred
           stiles
           ,
           and
           these
           ,
           sacred
           stiles
           made
           his
           impiety
           the
           more
           black
           ,
           and
           detestable
           .
           If
           the
           Prince
           be
           good
           ,
           then
           as
           
             Sencca
          
           saies
           ,
           
             Omnium
             domos
             unius
             Principis
             vigilia
             desendit
             ,
             omnium
             otium
             illius
             labor
             ,
             omnium
             delitias
             illius
             industria
             ,
             omnium
             vacationem
             illius
             occupatio
             .
          
           And
           in
           the
           same
           Chapter
           hee
           further
           
           addes
           ,
           
             Ex
             quo
             se
             Caesar
             orbiterrarum
             dedicavit
             ,
             sibi
             eripuit
             ,
             &
             siderum
             modo
             ,
             quae
             irrequieta
             semper
             cursus
             suos
             explicant
             ,
             nunquam
             illi
             licet
             nec
             subsistere
             nec
             quicquam
             suum
             facere
             .
          
           'T
           is
           true
           of
           private
           men
           (
           as
           
             Cicero
          
           rightly
           observes
           )
           
             ut
             quisque
             maximè
             ad
             suum
             commodum
             refert
             quecunque
             agit
             ,
             ita
             minimè
             est
             vir
             bonus
             .
          
           But
           this
           is
           much
           more
           true
           of
           publick
           persons
           ,
           whom
           God
           and
           man
           have
           by
           more
           speciall
           obligations
           ,
           confined
           to
           publick
           affaires
           only
           ,
           and
           for
           that
           purpose
           raised
           above
           their
           own
           former
           narrow
           orbe
           .
           O
           that
           our
           Courtiers
           at
           Oxford
           would
           admit
           of
           such
           politicks
           ,
           and
           blush
           to
           publish
           any
           directly
           contrary
           ?
           then
           would
           these
           raging
           storms
           be
           soon
           allayed
           .
           But
           alas
           ,
           amongst
           us
           ,
           when
           the
           great
           Counsell
           desires
           that
           the
           Kings
           children
           may
           not
           be
           disposed
           of
           in
           marriage
           without
           publick
           privity
           ,
           and
           consent
           ,
           all
           our
           peace
           and
           religion
           (
           being
           nearly
           concerned
           therein
           )
           it
           is
           answered
           with
           confidence
           ,
           
             that
             private
             men
             are
             more
             free
             then
             so
             .
          
           So
           when
           the
           election
           ,
           or
           nomination
           of
           Judges
           ,
           Commanders
           ,
           and
           Counsellors
           of
           State
           is
           requested
           ,
           't
           is
           answered
           ,
           
             that
             this
             is
             to
             mancipate
             the
             Crowne
             ,
             and
             to
             subject
             the
             King
             to
             more
             exactnesse
             in
             high
             important
             affaires
             then
             common
             persons
             are
             in
             their
             lower
             interests
             .
          
           Till
           
             Machiavells
          
           dayes
           ,
           such
           answers
           never
           durst
           approach
           the
           light
           ,
           but
           now
           Princes
           have
           learnt
           a
           new
           lesson
           ;
           
             now
             they
             are
             not
             to
             look
             upon
             the
             people
             as
             Gods
             inheritance
             ,
             or
             as
             the
             efficient
             ,
             and
             finall
             causes
             of
             Empire
             ,
             but
             as
             wretches
             created
             for
             servility
             ,
             as
             mutinous
             vassalls
             ,
             whose
             safety
             ,
             liberty
             ,
             and
             prosperity
             is
             by
             all
             meanes
             to
             be
             opposed
             ,
             and
             abhorred
             ,
             as
             that
             which
             of
             all
             things
             in
             the
             world
             is
             the
             most
             irreconcileably
             adverse
             to
             Monarchy
             .
             Salust
          
           a
           heathen
           complaines
           of
           his
           times
           ,
           that
           instead
           of
           the
           ancient
           Roman
           vertues
           ,
           they
           did
           entertain
           luxury
           and
           covetousnesse
           
             publice
             egestatem
             ,
             privatim
             opulentiam
             .
          
           That
           which
           he
           complained
           of
           as
           the
           symptome
           of
           a
           declining
           State
           ,
           we
           Christians
           cry
           up
           as
           a
           rare
           
             arcanum
             imperii
             :
             to
             make
             the
             Court
             rich
             ,
             and
             keep
             the
             countrey
             poor
             as
             in
             France
             ,
             is
             held
             the
             most
             subtile
             art
             of
             establishing
             a
             Prince
             .
             Trajan
          
           a
           Pagan
           was
           an
           enemy
           to
           his
           owne
           safety
           further
           then
           it
           could
           stand
           with
           the
           safety
           of
           the
           State
           ,
           as
           
             Pliny
          
           writes
           ;
           and
           would
           not
           indure
           that
           any
           thing
           should
           be
           wisht
           for
           to
           befall
           him
           ,
           but
           what
           might
           bee
           expedient
           for
           the
           publick
           .
           Nay
           hee
           appeal'd
           to
           the
           Gods
           to
           change
           their
           favour
           towards
           him
           if
           ever
           hee
           changed
           his
           affection
           to
           the
           Common-wealth
           .
           Yet
           Clergy
           men
           now
           in
           holy
           orders
           ,
           
             advise
             Princes
             not
             only
             to
             preferre
             themselves
             ,
             before
             the
             people
             ,
             but
             even
             to
             propose
             the
             peoples
             
             poverty
             ,
             as
             the
             best
             mean
             to
             their
             wealth
             ,
             and
             the
             peoples
             imbroyling
             the
             nearest
             passage
             to
             their
             safety
             .
             Cicero
          
           out
           of
           
             Plato
          
           gives
           Princes
           these
           precepts
           ,
           so
           to
           provide
           for
           the
           peoples
           commodity
           ,
           as
           in
           all
           their
           actions
           to
           have
           relation
           to
           the
           same
           ,
           and
           utterly
           to
           forget
           their
           private
           advantage
           :
           and
           in
           the
           next
           place
           to
           extend
           their
           care
           to
           the
           whole
           body
           of
           the
           Common-wealth
           ,
           and
           every
           part
           of
           it
           .
           Our
           Divines
           on
           the
           contrary
           think
           they
           cannot
           speak
           more
           like
           themselves
           then
           by
           inverting
           this
           order
           :
           
             making
             the
             Kings
             profit
             the
             sole
             scope
             of
             his
             aimes
             and
             actions
             ,
             and
             the
             peoples
             either
             secondary
             thereunto
             ,
          
           or
           which
           is
           worse
           inconsistent
           therewithall
           :
           and
           so
           farre
           are
           they
           from
           taking
           any
           consideration
           of
           the
           whole
           body
           ,
           
             that
             if
             the
             major
             part
             bee
             not
             condemned
             to
             slavery
             ,
             and
             poverty
             ,
             they
             conceive
             the
             weale
             of
             the
             whole
             is
             exposed
             to
             great
             hazard
             .
          
        
         
           It
           is
           to
           be
           noted
           also
           ,
           
             that
             we
             Christians
             are
             not
             only
             degenerated
             in
             our
             politicks
             and
             become
             more
             unnaturall
             then
             Gentiles
             ,
             but
             even
             we
             also
             amongst
             Christians
             which
             have
             been
             born
             under
             regular
             governments
             ,
          
           doe
           more
           preposterously
           let
           loose
           the
           raines
           of
           Soveraignty
           ,
           then
           those
           Gentiles
           which
           knew
           no
           such
           regulations
           .
           
             Seneca
          
           under
           the
           Roman
           Empire
           sayes
           ,
           
             Non
             licet
             tibi
             quicquam
             tu●
             arbitrio
             facere
             .
          
           His
           reason
           is
           ,
           
             magna
             fortuna
             ,
             magna
             servitus
             .
          
           In
           England
           this
           would
           now
           be
           treason
           ,
           if
           not
           blasphemy
           against
           God
           and
           the
           King
           ,
           we
           must
           bee
           so
           far
           from
           saying
           that
           our
           King
           (
           though
           hee
           pretend
           not
           to
           an
           absolute
           prerogative
           )
           is
           a
           servant
           ,
           that
           we
           must
           not
           say
           he
           is
           
             universis
             minor
          
           :
           wee
           must
           bee
           so
           farre
           from
           denying
           him
           an
           arbitrary
           power
           in
           any
           thing
           ,
           
             that
             we
             must
             allow
             him
             an
             arbitrary
             dissent
             even
             in
             those
             things
             which
             the
             States
             of
             Kingdomes
             after
             mature
             debate
             propose
             to
             him
             .
             Maximus
          
           the
           Emperour
           in
           his
           oration
           to
           his
           souldiers
           uses
           this
           expression
           :
           
             Neque
             enim
             unius
             tantum
             hominis
             possessi●
             principatur
             est
             ,
             sed
             communis
             totius
             Ro
             :
             populi
             siquidem
             in
             ill●
             urbe
             sita
             est
             imperij
             fortuna
             :
             nobis
             autem
             dispensatatio
             tantum
             atque
             administratio
             principatus
             una
             vobiscum
             demandata
             est
             .
          
           Who
           dares
           now
           avow
           at
           Court
           that
           the
           whole
           nation
           of
           England
           hath
           a
           true
           interest
           and
           possession
           of
           this
           Crowne
           ,
           and
           that
           there
           is
           nothing
           therein
           committed
           to
           the
           King
           ,
           but
           the
           office
           and
           charge
           to
           dispense
           ,
           and
           manage
           the
           same
           together
           with
           the
           people
           ,
           for
           the
           peoples
           best
           advantage
           ?
           That
           which
           was
           true
           at
           Rome
           when
           there
           was
           neither
           religion
           ,
           nor
           perfection
           of
           policy
           to
           bridle
           Tyranny
           is
           now
           false
           ,
           dangerous
           ,
           trayterous
           in
           England
           ,
           amongst
           the
           most
           civill
           ,
           
           and
           knowing
           Christians
           that
           ever
           were
           ;
           what
           can
           be
           now
           spoken
           more
           odious
           in
           the
           Court
           of
           England
           ,
           then
           this
           undeniable
           truth
           ,
           that
           the
           King
           is
           a
           servant
           to
           the
           State
           ,
           and
           though
           far
           greater
           ,
           and
           superiour
           then
           all
           particulars
           ;
           yet
           to
           the
           whole
           collectively
           taken
           ,
           a
           meer
           officer
           or
           Minister
           ?
           The
           objections
           of
           our
           adversaries
           against
           this
           truth
           are
           especially
           these
           two
           .
           First
           ,
           
             They
             say
             the
             end
             is
             not
             more
             honourable
             ,
             and
             valuable
             then
             the
             means
          
           :
           And
           ,
           Secondly
           ,
           
             it
             cannot
             be
             so
             in
             this
             case
             ,
          
           because
           (
           they
           say
           )
           
             it
             is
             contradictory
             in
             sense
             ,
             and
             a
             thing
             impossible
             in
             nature
             to
             be
             both
             a
             servant
             ,
             and
             a
             Lord
             to
             the
             same
             State
             .
          
           As
           to
           the
           first
           objection
           ,
           whereas
           the
           example
           of
           our
           Saviour
           is
           produced
           to
           prove
           ,
           
             that
             some
             instruments
             may
             be
             of
             more
             dignity
             then
             those
             ends
             for
             which
             they
             are
             ordained
             :
          
           we
           answer
           ,
           our
           Saviour
           though
           hee
           did
           by
           his
           blood
           purchase
           our
           redemption
           ,
           yet
           was
           in
           the
           nature
           of
           a
           free
           and
           voluntary
           agent
           ,
           he
           was
           not
           design'd
           to
           so
           great
           a
           work
           of
           humiliation
           by
           any
           other
           cause
           then
           his
           owne
           eternall
           choice
           :
           and
           therefore
           since
           hee
           receives
           no
           ordination
           or
           designation
           from
           those
           whom
           hee
           came
           to
           redeem
           ,
           nor
           had
           no
           necessary
           impulsion
           from
           the
           work
           it selfe
           of
           redemption
           ,
           but
           was
           meerly
           moved
           thereunto
           by
           his
           owne
           intire
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           wee
           say
           he
           was
           not
           our
           mean
           or
           instrument
           ,
           but
           his
           owne
           ;
           and
           whereas
           
             the
             example
             of
             the
             Angells
             is
             next
             alleadged
             :
          
           we
           answer
           also
           ,
           that
           their
           Ministery
           performed
           unto
           men
           is
           rather
           a
           thing
           expedient
           ,
           then
           necessary
           ;
           and
           it
           is
           not
           their
           sole
           or
           chiefe
           Ministery
           ,
           neither
           doe
           they
           perform
           the
           same
           as
           necessarily
           drawne
           thereunto
           by
           any
           motive
           from
           man
           ,
           as
           being
           the
           immediate
           end
           of
           their
           Ministery
           ,
           but
           their
           service
           is
           injoyned
           immediately
           by
           God
           ,
           and
           so
           God
           ,
           not
           man
           is
           the
           true
           scope
           of
           their
           attendance
           .
           Lastly
           ,
           whereas
           it
           is
           prest
           ,
           
             that
             the
             Advocate
             is
             ordained
             for
             the
             Client
             ,
             the
             Physitian
             for
             the
             Patient
             ,
             &c.
             yet
             it
             is
             frequently
             seen
             that
             the
             Advocate
             is
             better
             then
             his
             Client
             ,
             the
             Physitian
             then
             his
             Patient
             ,
             &c.
             
          
           We
           answer
           ,
           every
           particular
           Advocate
           or
           Physitian
           is
           not
           to
           be
           compared
           with
           every
           particular
           Client
           or
           Patient
           ,
           but
           it
           is
           true
           in
           generall
           that
           the
           skill
           and
           art
           of
           the
           Advocate
           and
           Physitian
           is
           directed
           in
           nature
           not
           so
           much
           for
           the
           benefit
           of
           him
           which
           possesses
           it
           ,
           as
           of
           him
           which
           is
           served
           by
           it
           ;
           and
           therefore
           
             Aristotle
          
           in
           the
           2.
           
             Phys.
             cap.
          
           1.
           affirmes
           truly
           that
           the
           Physitian
           cures
           himselfe
           by
           accident
           ,
           as
           the
           Pilot
           wafts
           himselfe
           by
           event
           ,
           it
           being
           impossible
           that
           he
           should
           waft
           others
           ,
           if
           hee
           were
           absent
           .
           In
           all
           arts
           that
           
           which
           is
           principally
           intended
           ,
           is
           the
           common
           benefit
           of
           all
           ,
           and
           because
           the
           Artist
           himselfe
           is
           one
           part
           of
           the
           whole
           body
           ,
           consequently
           some
           part
           of
           the
           benefit
           redounds
           to
           him
           .
           So
           after
           the
           same
           manner
           hee
           that
           sits
           at
           the
           helme
           of
           a
           State
           amongst
           others
           ,
           steers
           the
           same
           for
           his
           own
           ends
           ,
           but
           according
           to
           
             Plato
             ,
          
           and
           and
           
             Cicero
          
           both
           ,
           his
           maine
           aime
           ,
           his
           supreame
           law
           ,
           ought
           to
           bee
           
             salus
             populi
          
           ;
           it
           is
           a
           fit
           title
           for
           Princes
           to
           be
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           wee
           know
           in
           a
           Philosophicall
           understanding
           ,
           the
           shepheard
           ,
           though
           by
           kind
           farre
           more
           excellent
           then
           his
           charge
           ,
           yet
           
             in
             quantum
          
           a
           shepheard
           ,
           considered
           meerly
           in
           that
           notion
           with
           respect
           to
           his
           charge
           ,
           is
           subordinate
           and
           bound
           to
           expose
           himselfe
           for
           his
           sheep
           .
           It
           is
           our
           Saviours
           saying
           ,
           and
           it
           was
           crowned
           with
           our
           Saviours
           practise
           ,
           
             Bonus
             Pastor
             ponit
             vitam
             pro
             ovibus
             .
          
           Besides
           ,
           Advocates
           ,
           Physitians
           ,
           &c.
           as
           they
           voluntarily
           choose
           their
           owne
           professions
           ,
           perhaps
           intend
           their
           own
           private
           profit
           in
           the
           first
           place
           ,
           the
           publick
           in
           the
           second
           ,
           such
           is
           the
           perversenesse
           of
           humane
           nature
           ;
           but
           as
           the
           State
           designes
           ,
           or
           authorizes
           them
           ,
           that
           intends
           publick
           ends
           in
           the
           first
           place
           .
        
         
           I
           passe
           now
           to
           the
           second
           objection
           
             which
             maintaines
             Lord
             and
             Servant
             to
             be
             incompatible
          
           ;
           our
           Tenet
           is
           ,
           that
           Kings
           may
           have
           supreame
           Majesty
           as
           to
           all
           individuall
           subjects
           ,
           yet
           acknowledge
           themselves
           subject
           to
           the
           whole
           State
           ,
           and
           to
           that
           supreame
           Majesty
           which
           flowes
           perpetually
           from
           that
           fountaine
           .
           In
           briefe
           ,
           according
           to
           the
           old
           received
           maxime
           ,
           the
           greatest
           Monarchs
           in
           the
           eye
           of
           Law
           ,
           policy
           and
           nature
           ,
           may
           be
           
             singulis
             majores
             ,
             universis
             minores
             ,
          
           they
           may
           obtaine
           a
           limited
           Empire
           ,
           or
           
             sub
             regno
             graviore
             regnum
             .
          
           Our
           adversaries
           though
           they
           cannot
           disprove
           ,
           yet
           they
           much
           disrelish
           this
           doctrine
           ,
           they
           cannot
           say
           it
           is
           impossible
           ;
           for
           all
           
             Democracies
             ,
             Aristocracies
             ,
          
           mixt
           and
           limited
           Monarchies
           make
           it
           visibly
           true
           :
           nor
           can
           they
           say
           it
           is
           incommodious
           ,
           for
           there
           are
           more
           mixt
           and
           limited
           States
           then
           absolute
           ;
           and
           those
           which
           are
           mixt
           ,
           and
           limited
           ,
           are
           more
           civill
           ,
           more
           religious
           ,
           more
           happy
           then
           those
           which
           are
           not
           .
           These
           things
           are
           beyond
           all
           doubt
           ,
           and
           debate
           .
           The
           question
           then
           is
           only
           ,
           whether
           absolute
           Princes
           ,
           that
           is
           ,
           such
           as
           have
           no
           persons
           to
           share
           in
           power
           with
           them
           ,
           nor
           no
           lawes
           to
           circumscribe
           their
           power
           for
           them
           ,
           be
           not
           as
           meer
           servants
           to
           the
           State
           ,
           and
           as
           much
           obliged
           in
           point
           of
           duty
           to
           pursue
           its
           publick
           interest
           ,
           as
           
           they
           are
           Lords
           over
           private
           persons
           ,
           and
           predominant
           over
           particular
           interests
           .
           Many
           of
           the
           authorities
           before
           cited
           make
           good
           the
           affirmative
           ,
           and
           many
           more
           may
           be
           alleaged
           to
           the
           same
           purpose
           :
           and
           the
           rule
           of
           finall
           causes
           ,
           makes
           it
           beyond
           all
           contradiction
           ,
           that
           there
           is
           a
           certain
           service
           annexed
           to
           the
           office
           of
           the
           most
           independent
           Potentate
           .
           
             Nefas
             est
             ,
          
           (
           sayes
           
             Alexander
             Severus
          
           )
           
             à
             publico
             dispensatore
             prodigi
             quae
             Provinciales
             dederant
             .
          
           He
           contents
           himselfe
           with
           the
           name
           of
           a
           publick
           Steward
           or
           Treasurer
           ,
           and
           confesses
           that
           hee
           cannot
           mispend
           the
           common
           stock
           intrusted
           with
           him
           ,
           without
           great
           sinne
           and
           injustice
           .
        
         
           
             Maximus
          
           also
           (
           as
           was
           before
           recited
           )
           challenged
           no
           more
           in
           the
           Empire
           then
           a
           kind
           of
           Commission
           to
           dispense
           ,
           and
           administer
           (
           they
           are
           his
           owne
           very
           words
           )
           the
           affaires
           of
           the
           Empire
           with
           the
           State
           .
           And
           therefore
           
             Seneca
          
           gives
           this
           admonition
           ,
           that
           the
           Emperour
           should
           make
           his
           account
           ,
           
             non
             suam
             esse
             Rempub.
             sed
             se
             Reipub.
             
          
           And
           this
           was
           that
           service
           (
           the
           very
           word
           it selfe
           is
           
             servitus
          
           )
           which
           
             Tiberius
          
           complained
           to
           be
           layed
           on
           his
           shoulders
           so
           miserable
           and
           burthenous
           ,
           as
           
             Sueton.
          
           writes
           in
           the
           life
           of
           
             Tiberius
             .
          
           It
           was
           recorded
           in
           commendation
           also
           of
           
             Nasica
             ,
          
           that
           hee
           preferred
           his
           countrey
           before
           his
           owne
           family
           ,
           and
           did
           account
           no
           private
           thing
           his
           owne
           ,
           or
           worthy
           of
           his
           thoughts
           in
           comparison
           of
           those
           things
           ,
           which
           were
           publickly
           advantageous
           ;
           
             ut
             enim
             tutela
             ,
             sic
             procuratio
             Reipub.
             ad
             utilitatem
             eorum
             ,
             quibus
             commissi
             sunt
             ,
             non
             ad
             eorum
             quibus
             commissa
             est
             ,
             gerenda
             est
          
           :
           here
           the
           office
           of
           a
           Magistrate
           is
           a
           procuration
           ,
           he
           is
           taken
           as
           a
           Guardian
           in
           
             Socage
             ,
          
           and
           the
           end
           of
           his
           office
           is
           the
           utility
           of
           those
           which
           are
           committed
           to
           his
           trust
           ,
           not
           his
           owne
           .
           To
           conclude
           the
           lawes
           of
           the
           Empire
           were
           very
           full
           ,
           and
           cleer
           in
           this
           ,
           and
           many
           more
           histories
           might
           bee
           brought
           forth
           to
           give
           more
           light
           and
           strength
           in
           the
           case
           ,
           but
           there
           is
           no
           need
           of
           any
           .
           If
           any
           honest
           Patriot
           neverthelesse
           think
           fitter
           to
           use
           the
           name
           of
           father
           then
           servant
           ,
           I
           shall
           not
           wholly
           gainsay
           therein
           .
           My
           wish
           is
           ,
           that
           subjects
           may
           alwayes
           understand
           their
           right
           ,
           but
           not
           too
           rigorously
           insist
           upon
           it
           ;
           neither
           would
           I
           have
           them
           in
           private
           matters
           look
           too
           much
           upon
           their
           publick
           capacity
           :
           Princes
           also
           may
           without
           indignity
           to
           themselves
           ,
           at
           some
           times
           condescend
           to
           such
           acknowledgements
           of
           the
           peoples
           due
           ,
           as
           is
           not
           so
           fit
           to
           be
           heard
           from
           any
           mouth
           ,
           but
           their
           owne
           .
        
         
         
           Happy
           is
           that
           King
           which
           anticipates
           his
           subjects
           in
           submitting
           his
           own
           titles
           ,
           and
           happy
           are
           those
           subjects
           which
           anticipate
           their
           King
           in
           submitting
           their
           owne
           rights
           ,
           and
           happy
           are
           both
           ,
           when
           both
           thus
           comply
           at
           the
           same
           time
           .
        
         
           Neverthelesse
           ,
           if
           it
           may
           be
           ever
           seasonable
           to
           urge
           a
           verity
           with
           strictnesse
           ,
           Princes
           are
           not
           to
           be
           called
           Fathers
           of
           their
           Subjects
           ,
           except
           taken
           
             divisim
             :
          
           but
           are
           meer
           servants
           to
           the
           people
           taken
           
             collectim
             .
          
           How
           erronious
           then
           are
           they
           ,
           and
           how
           opposite
           to
           the
           end
           of
           government
           ,
           which
           are
           so
           far
           from
           making
           Kings
           servants
           to
           the
           people
           ,
           that
           they
           make
           the
           people
           servants
           to
           Kings
           ;
           whereas
           the
           Lord
           doth
           not
           rule
           for
           the
           profit
           of
           his
           servant
           ,
           but
           by
           the
           profit
           of
           his
           servant
           compasses
           his
           own
           .
        
         
           Servile
           power
           is
           tolerated
           ,
           because
           it
           tends
           to
           the
           safety
           and
           good
           of
           him
           that
           is
           subject
           to
           it
           ;
           but
           as
           
             Aristotle
          
           holds
           ,
           3.
           
             Pol.
             c.
          
           4.
           the
           master
           in
           protecting
           his
           servant
           does
           not
           look
           upon
           his
           servants
           ends
           herein
           ,
           but
           his
           own
           ,
           because
           the
           losse
           of
           his
           servant
           ,
           would
           be
           a
           losse
           to
           his
           family
           .
           Therefore
           this
           kind
           of
           Authority
           is
           not
           to
           be
           indured
           in
           a
           State
           ,
           because
           it
           is
           incompetent
           with
           liberty
           ,
           provided
           onely
           for
           slaves
           ,
           and
           such
           as
           have
           no
           true
           direct
           interest
           in
           the
           State
           :
           whereas
           
             finis
             justi
             imperii
          
           (
           as
           
             Ammianus
          
           writes
           )
           and
           as
           has
           been
           confirm'd
           by
           many
           other
           proofs
           :
           
             Vtilitas
             obedientium
             aestimatur
             ,
             &
             salus
             .
          
           But
           you
           will
           say
           ,
           
             It
             is
             more
             reasonable
             that
             Subjects
             should
             remain
             under
             the
             condition
             of
             servants
             ,
             then
             he
             which
             has
             authority
             over
             those
             Subjects
             ,
             and
             is
             in
             place
             far
             above
             them
             .
          
        
         
           I
           answer
           :
           That
           end
           to
           which
           Princes
           are
           destin'd
           ,
           
             viz.
          
           the
           Common
           good
           ,
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           one
           cals
           ,
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           another
           cals
           it
           ,
           or
           
             cura
             salutis
             aliena
             ,
          
           as
           another
           cals
           it
           ,
           is
           so
           excellent
           ,
           and
           noble
           ,
           that
           without
           the
           inconvenience
           of
           servility
           ,
           they
           may
           be
           servile
           to
           it
           .
           The
           truth
           is
           ,
           all
           things
           that
           are
           in
           the
           nature
           of
           means
           and
           instruments
           are
           then
           most
           perfect
           ,
           and
           intire
           ,
           when
           they
           are
           most
           fit
           ,
           and
           conducible
           to
           accomplish
           the
           end
           for
           which
           they
           are
           prepared
           .
           So
           
             Aristot.
          
           delivers
           in
           the
           5.
           
           
             Metaphys.
          
           and
           so
           
             Averroes
             ,
          
           and
           
             Thomas
          
           thereupon
           .
           T
           is
           to
           quarrell
           against
           God
           ,
           and
           Nature
           ,
           to
           except
           against
           that
           true
           and
           proper
           end
           which
           God
           and
           Nature
           hath
           design'd
           to
           any
           person
           or
           thing
           .
           The
           
             Greeks
          
           called
           excellence
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           and
           the
           
             Romanes
          
           called
           it
           
             perfectio
             ,
          
           because
           that
           is
           perfect
           ,
           or
           consummate
           which
           approaches
           nearest
           to
           its
           end
           .
           T
           is
           not
           
           onely
           therefore
           to
           be
           said
           ,
           that
           that
           is
           a
           perfect
           ,
           or
           intire
           State
           ,
           wherein
           the
           Governor
           executes
           all
           things
           in
           order
           to
           the
           Common
           good
           ,
           but
           he
           also
           is
           a
           perfect
           ,
           and
           intire
           Governor
           ,
           which
           bends
           all
           his
           actions
           to
           that
           purpose
           .
           For
           if
           we
           look
           up
           to
           Almighty
           God
           ,
           we
           must
           needs
           acknowledge
           that
           he
           is
           most
           truly
           represented
           and
           personated
           by
           such
           a
           Deputy
           as
           refers
           all
           things
           to
           publick
           Good
           .
           For
           God
           is
           goodnesse
           it self
           ,
           and
           there
           is
           nothing
           more
           essential
           to
           goodnesse
           ,
           then
           to
           be
           diffusive
           ,
           and
           God
           has
           no
           end
           of
           addition
           or
           profit
           to
           himself
           in
           making
           Heaven
           ,
           or
           Earth
           ,
           Angels
           or
           men
           .
        
         
           Next
           if
           we
           look
           upon
           Nations
           ,
           they
           ever
           retribute
           most
           honour
           ,
           and
           repay
           most
           dutie
           ,
           love
           ,
           and
           gratitude
           to
           such
           Princes
           as
           are
           most
           free
           from
           particular
           aymes
           .
           That
           Reigne
           which
           supports
           it self
           by
           terror
           is
           accompanied
           with
           hatred
           ,
           and
           danger
           :
           but
           that
           which
           found
           it self
           upon
           love
           ,
           is
           truly
           majesticall
           ,
           safe
           ,
           and
           durable
           .
           For
           in
           part
           the
           Princes
           happinesse
           is
           involved
           in
           his
           Subjects
           ,
           and
           he
           does
           more
           partake
           in
           their
           flourishing
           condition
           ,
           then
           they
           in
           his
           private
           advantages
           .
           If
           
             Cicero
          
           can
           say
           ,
           
             Nistrum
             dicamus
             esse
             ,
             quicquid
             bono
             principi
             nascatur
             :
          
           the
           Prince
           may
           say
           as
           truly
           ,
           
             Principis
             est
             quicquid
             est
             omnium
             .
          
           Therefore
           does
           
             Aristot.
          
           8.
           
           
             Ethic.
             c.
          
           10.
           maintain
           ,
           that
           Kings
           do
           not
           regard
           their
           own
           particulars
           ,
           but
           the
           community
           of
           their
           Subjects
           ;
           because
           there
           is
           a
           self-sufficiencie
           ,
           and
           perfection
           in
           good
           Kings
           whilest
           they
           cannot
           be
           said
           to
           want
           that
           ,
           which
           their
           Subjects
           have
           .
           Queen
           
             Elizab.
          
           by
           her
           publick
           actions
           doubted
           not
           to
           win
           her
           Subjects
           hearts
           ,
           and
           being
           possessed
           of
           her
           Subjects
           hearts
           ,
           she
           doubted
           not
           but
           to
           command
           both
           their
           hands
           and
           purses
           ,
           and
           what
           else
           could
           she
           want
           to
           make
           her
           truly
           great
           and
           glorious
           ?
        
         
           Next
           ,
           if
           we
           look
           upon
           Princes
           themselves
           ,
           they
           have
           gallant
           ,
           capacious
           ,
           and
           heavenly
           souls
           ,
           which
           know
           no
           bounds
           in
           their
           affections
           but
           the
           Community
           it self
           ,
           over
           which
           God
           hath
           placed
           them
           :
           but
           they
           are
           ever
           narrow
           of
           heart
           ,
           poore
           of
           spirit
           ,
           and
           weak
           in
           judgement
           ,
           that
           prefer
           themselves
           ,
           and
           their
           own
           profit
           ,
           or
           rather
           a
           shadow
           of
           profit
           ,
           before
           the
           whole
           flock
           of
           God
           ,
           and
           that
           which
           is
           indeed
           reall
           ,
           and
           substantiall
           glory
           .
           
             Plato
          
           supposes
           that
           Nature
           in
           the
           composition
           of
           common
           people
           used
           the
           courfest
           metall
           in
           the
           composition
           of
           Souldiers
           ,
           and
           the
           middle
           rank
           silver
           ;
           but
           in
           the
           production
           of
           chief
           Commanders
           ,
           the
           purest
           sort
           of
           gold
           .
           His
           
           meaning
           is
           ,
           she
           infused
           higher
           and
           better
           principles
           ,
           where
           the
           confined
           to
           greater
           and
           nobler
           ends
           .
        
         
           Lastly
           ,
           if
           we
           look
           upon
           the
           nature
           of
           the
           end
           it self
           ,
           we
           shall
           see
           there
           is
           not
           that
           servility
           in
           it
           as
           is
           supposed
           ,
           it
           differs
           
             toto
             genere
          
           from
           that
           preposterous
           end
           ,
           which
           would
           make
           whole
           Nations
           servile
           .
           For
           if
           it
           be
           slavish
           ,
           and
           base
           ,
           to
           have
           the
           true
           good
           or
           prosperity
           of
           millions
           postponed
           to
           the
           false
           good
           and
           prosperity
           of
           one
           man
           ,
           sure
           it
           is
           directly
           the
           contrary
           ,
           for
           one
           man
           to
           abdicate
           that
           which
           has
           but
           the
           shew
           of
           his
           single
           benefit
           in
           comparison
           of
           that
           which
           apparently
           is
           the
           true
           benefit
           of
           millions
           .
           Servility
           and
           slaverie
           (
           if
           it
           be
           rightly
           defined
           )
           is
           that
           odious
           and
           unnaturall
           condition
           ,
           which
           subjects
           and
           necessitates
           a
           man
           to
           a
           false
           end
           ,
           or
           to
           such
           an
           end
           ,
           as
           God
           and
           Nature
           in
           his
           creation
           never
           did
           intend
           him
           for
           .
           Now
           this
           definition
           does
           not
           agree
           with
           that
           condition
           of
           a
           Prince
           ,
           which
           subjects
           ,
           and
           necessitates
           him
           to
           publick
           ends
           .
           Let
           then
           all
           Princes
           from
           hence
           learn
           to
           renounce
           
             Machiavils
          
           ignoble
           ,
           fordid
           principles
           ,
           and
           let
           them
           industriously
           aspire
           to
           the
           true
           excellence
           and
           perfection
           of
           that
           publick
           divine
           end
           ,
           for
           which
           they
           were
           ordained
           .
           Let
           them
           think
           it
           more
           glorious
           ,
           and
           better
           beseeming
           imperiall
           dignity
           ,
           to
           be
           accounted
           the
           love
           ,
           and
           delights
           of
           Mankind
           ,
           as
           
             Titus
          
           was
           ;
           then
           the
           seducers
           of
           Israel
           ,
           as
           
             Jeroboam
          
           was
           .
           Let
           them
           zealously
           imitate
           
             Augustus
             ,
          
           who
           found
           Rome
           built
           of
           brick
           ,
           but
           left
           it
           all
           beautified
           with
           marble
           ;
           rather
           then
           
             Nero
          
           who
           consumed
           both
           brick
           and
           marble
           with
           fire
           ,
           and
           reduced
           all
           to
           ashes
           .
        
         
           Let
           them
           follow
           that
           Prince
           ,
           who
           preferred
           the
           saving
           of
           one
           Subjects
           life
           ,
           before
           the
           slaughtering
           of
           a
           thousand
           enemies
           ;
           rather
           then
           such
           Princes
           ,
           as
           usually
           value
           the
           life
           of
           one
           Traytor
           ,
           before
           the
           peace
           and
           safety
           of
           divers
           Kingdoms
           .
        
         
           To
           conclude
           ,
           let
           the
           publick
           good
           of
           their
           Subjects
           ,
           (
           being
           the
           true
           end
           of
           their
           Royaltie
           assign'd
           both
           by
           God
           and
           Man
           )
           be
           the
           measure
           of
           their
           actions
           ,
           the
           touchstone
           of
           their
           Politicks
           ,
           the
           perfection
           of
           their
           Laws
           ,
           the
           determination
           of
           their
           doubts
           ,
           and
           the
           pacification
           of
           all
           their
           differences
           .
        
         
           We
           have
           now
           seen
           who
           is
           the
           Architect
           ,
           and
           what
           the
           true
           intent
           is
           of
           the
           Architect
           .
           Let
           us
           in
           the
           third
           place
           take
           view
           of
           some
           frames
           and
           erections
           to
           gain
           more
           light
           from
           the
           parts
           ,
           and
           fashions
           thereof
           .
           And
           first
           let
           us
           take
           notice
           of
           such
           Politicks
           as
           Scripture
           
           affords
           from
           
             Adam
          
           to
           
             Moses
          
           ;
           and
           next
           from
           the
           introduction
           of
           the
           Law
           till
           the
           Incarnation
           of
           our
           Saviour
           :
           then
           let
           us
           inform
           our selves
           of
           that
           Empire
           under
           which
           Christianity
           began
           first
           to
           spread
           ;
           and
           lastly
           ,
           let
           us
           draw
           down
           to
           our
           owne
           times
           ,
           and
           survey
           our
           owne
           fabrick
           .
        
         
           The
           first
           species
           of
           
             Power
             ,
          
           which
           had
           a
           being
           in
           the
           world
           (
           for
           the
           word
           
             Power
          
           is
           applyed
           diversly
           )
           was
           
             Maritall
          
           :
           and
           this
           we
           conceive
           to
           be
           something
           more
           then
           meer
           order
           ,
           but
           not
           so
           much
           as
           Jurisdiction
           ;
           for
           these
           reasons
           .
        
         
           First
           ,
           the
           Scripture
           saies
           ,
           
             the
             man
             ,
             and
             the
             woman
             were
             made
             one
             flesh
             ,
          
           or
           one
           person
           ;
           and
           they
           were
           so
           conjoyned
           in
           their
           interests
           ,
           that
           the
           love
           of
           son
           and
           father
           was
           not
           so
           strong
           ,
           as
           this
           conjugall
           tye
           .
        
         
           This
           makes
           a
           coercive
           power
           improper
           ,
           
             when
             man
             is
             to
             use
             it
             upon
             his
             own
             members
             :
          
           for
           man
           is
           not
           said
           justly
           to
           have
           any
           jurisdiction
           over
           his
           own
           parts
           ,
           or
           members
           ;
           t
           is
           a
           kind
           of
           solo●cisme
           in
           nature
           .
           
             Vbi
             tu
             Caius
             ,
             ibi
             ego
             Caia
             ,
          
           so
           said
           the
           old
           Roman
           law
           ,
           and
           God
           in
           the
           fifth
           Commandement
           allowes
           the
           same
           degree
           of
           honour
           to
           the
           mother
           as
           to
           the
           father
           .
        
         
           Secondly
           ,
           If
           the
           Husband
           have
           such
           a
           coercive
           power
           ,
           it
           is
           so
           arbitrary
           that
           he
           may
           proceed
           to
           what
           degree
           of
           rigour
           he
           pleases
           ,
           even
           to
           death
           it selfe
           ;
           for
           as
           hee
           hath
           no
           law
           to
           bound
           him
           ,
           so
           hee
           hath
           no
           equallito
           controll
           him
           :
           nay
           ,
           he
           is
           not
           Judge
           only
           ,
           but
           informer
           ,
           witnesse
           ,
           and
           executioner
           also
           :
           and
           nothing
           can
           bee
           more
           extreame
           ,
           and
           rigid
           then
           this
           .
        
         
           Thirdly
           ,
           The
           wife
           
             (
             admitting
             such
             a
             Jurisdiction
             of
             the
             husband
             )
             if
             in
             all
             cases
             remedilesse
             and
             destitute
             of
             appeale
          
           ;
           though
           there
           bee
           more
           bonds
           of
           duty
           ,
           and
           awe
           ,
           to
           restraine
           her
           from
           being
           injurious
           ,
           disobedient
           and
           unnaturall
           to
           her
           husband
           ,
           then
           to
           withhold
           her
           husband
           from
           abasing
           his
           authority
           ,
           (
           and
           this
           ought
           rather
           to
           exempt
           her
           ,
           then
           him
           )
           yet
           in
           this
           case
           ,
           
             for
             him
             there
             is
             no
             controll
             ,
             and
             for
             her
             there
             is
             no
             redresse
             .
          
        
         
           Fourthly
           ,
           There
           is
           no
           mention
           precept
           or
           precedent
           in
           Scripture
           ,
           to
           countenance
           any
           coertion
           of
           this
           nature
           ,
           unlesse
           we
           will
           call
           that
           of
           divorce
           and
           repudiation
           so
           ;
           and
           that
           also
           seemes
           discountenanced
           by
           our
           Saviour
           ,
           except
           in
           case
           of
           Adultery
           .
        
         
           Fifthly
           ,
           We
           see
           in
           all
           nations
           the
           power
           of
           Husbands
           is
           regulated
           by
           the
           publick
           civill
           power
           ;
           
             which
             if
             it
             were
             from
             nature
             ,
             before
             
             Civill
             power
             it
             could
             not
             justly
             be
             repealed
             ,
             nor
             merit
             to
             bee
             altered
             .
             Contra
             jus
             naturale
             ,
             non
             valet
             dispositio
             humana
             .
          
        
         
           When
           
             Vashti
          
           the
           Emperesse
           would
           not
           submit
           to
           the
           command
           of
           him
           who
           was
           both
           her
           Husband
           and
           Prince
           ,
           a
           law
           was
           made
           to
           punish
           that
           contempt
           ,
           and
           the
           like
           offences
           ,
           and
           till
           that
           law
           was
           made
           ,
           it
           was
           not
           thought
           fit
           that
           the
           Jurisdiction
           either
           or
           husband
           or
           Prince
           should
           be
           exercised
           against
           her
           .
        
         
           T
           is
           sufficient
           therefore
           that
           Nature
           teaches
           wives
           to
           look
           upon
           their
           husbands
           interests
           ,
           as
           their
           own
           ,
           and
           their
           persons
           as
           themselves
           ;
           and
           to
           acknowledge
           them
           their
           Lords
           ,
           as
           God
           has
           indued
           them
           with
           more
           majestie
           ,
           strength
           ,
           and
           noble
           parts
           :
           and
           to
           be
           submisse
           as
           they
           were
           created
           of
           and
           for
           men
           :
           and
           if
           then
           Nature
           prevails
           not
           ,
           recourse
           must
           be
           had
           to
           an
           impartiall
           Judicature
           ,
           where
           either
           party
           may
           be
           indifferently
           heard
           :
           for
           there
           is
           no
           more
           justice
           intended
           to
           the
           one
           ,
           then
           to
           the
           other
           ,
           nor
           can
           injustice
           be
           more
           feared
           from
           the
           one
           ,
           then
           the
           other
           .
           So
           much
           concerning
           
             Maritall
             power
             ,
          
           and
           to
           shew
           that
           nothing
           can
           be
           rightly
           extracted
           out
           of
           it
           ,
           for
           the
           licensing
           of
           arbitrary
           rule
           in
           the
           State
           .
           Wherefore
           I
           passe
           to
           
             Paternall
             power
             .
          
        
         
           The
           second
           
             species
          
           of
           
             Power
          
           which
           succeeded
           in
           the
           world
           ,
           was
           that
           which
           Parents
           have
           over
           their
           children
           :
           and
           this
           also
           we
           conceive
           to
           exceed
           meer
           Order
           ,
           but
           not
           to
           equall
           Jurisdiction
           ,
           or
           at
           least
           absolute
           Jurisdiction
           ;
           for
           these
           reasons
           :
        
         
           First
           ,
           because
           t
           is
           apparent
           ,
           that
           in
           the
           family
           the
           power
           of
           the
           Mother
           does
           participate
           with
           the
           power
           of
           the
           Father
           ,
           and
           by
           its
           mixture
           and
           co-ordination
           cannot
           but
           be
           some
           qualification
           to
           its
           rigour
           .
        
         
           Secondly
           ,
           take
           children
           before
           they
           are
           of
           maturity
           ,
           and
           there
           needs
           no
           other
           Scepter
           ,
           but
           a
           twig
           to
           awe
           them
           ;
           and
           take
           them
           to
           be
           of
           full
           age
           ,
           and
           then
           they
           spread
           into
           families
           themselves
           ,
           and
           rise
           to
           the
           same
           command
           in
           their
           own
           houses
           ,
           as
           they
           were
           subject
           to
           in
           their
           fathers
           .
        
         
           It
           were
           unjust
           also
           that
           Parents
           should
           claime
           any
           Jurisdiction
           to
           hold
           their
           children
           from
           marriage
           ,
           or
           to
           usurp
           so
           over
           them
           after
           marriage
           ,
           as
           they
           may
           not
           command
           in
           the
           same
           manner
           ,
           as
           they
           are
           ,
           or
           were
           themselves
           commanded
           .
        
         
           Thirdly
           ,
           Nature
           with
           a
           very
           strong
           instinct
           breaks
           the
           force
           of
           
           Paternall
           empire
           ,
           by
           turning
           the
           current
           of
           affection
           rather
           from
           the
           father
           to
           the
           son
           ,
           than
           from
           the
           son
           to
           the
           father
           :
           it
           rather
           makes
           the
           father
           ,
           which
           is
           the
           root
           ,
           convey
           sap
           to
           the
           son
           ,
           which
           is
           the
           branch
           ,
           than
           on
           the
           contrary
           :
           and
           therefore
           the
           naturall
           end
           of
           the
           father
           ,
           is
           not
           his
           own
           good
           only
           ,
           but
           his
           whole
           families
           ,
           (
           according
           to
           
             Aristotle
          
           )
           whereas
           ,
           take
           him
           in
           the
           notion
           of
           a
           Master
           ,
           and
           so
           he
           regards
           his
           own
           good
           in
           the
           first
           place
           ,
           and
           his
           servants
           in
           the
           second
           ,
           only
           as
           it
           conduces
           to
           his
           .
        
         
           Fourthly
           ,
           If
           Parents
           had
           an
           absolute
           jurisdiction
           over
           their
           Children
           ,
           even
           to
           life
           and
           death
           ;
           then
           Children
           ,
           which
           in
           the
           eye
           of
           Policie
           ,
           are
           sometimes
           many
           in
           number
           ,
           and
           of
           more
           publike
           value
           then
           their
           Parents
           ,
           might
           be
           opprest
           without
           all
           meanes
           of
           remedie
           :
           and
           this
           may
           prove
           mischievous
           and
           unequall
           ,
           and
           not
           fit
           to
           be
           referred
           to
           Natures
           intention
           .
        
         
           Fifthly
           ,
           In
           all
           Civill
           Countries
           ,
           where
           Government
           is
           established
           ,
           there
           are
           Lawes
           to
           over-rule
           Parents
           as
           well
           as
           Children
           ,
           and
           to
           provide
           for
           the
           safetie
           of
           Children
           as
           well
           as
           Parents
           :
           And
           where
           no
           Government
           is
           yet
           established
           ,
           there
           is
           no
           president
           of
           such
           jurisdiction
           .
        
         
           Upon
           the
           murther
           of
           
             Abel
             ,
          
           if
           the
           right
           of
           a
           Father
           had
           intitled
           
             Adam
          
           to
           the
           same
           power
           ,
           as
           the
           right
           of
           a
           Prince
           useth
           to
           doe
           ,
           
             Adam
          
           ought
           to
           have
           arraigned
           
             Cain
          
           at
           his
           Bar
           ,
           and
           to
           have
           required
           blood
           for
           blood
           .
           But
           we
           do
           not
           find
           that
           
             Adam
          
           did
           claim
           any
           such
           power
           ,
           or
           sin
           ,
           in
           not
           claiming
           it
           :
           We
           find
           rather
           that
           the
           whole
           stock
           of
           Mankinde
           then
           living
           ,
           were
           the
           Judges
           that
           
             Cain
          
           feared
           :
           and
           there
           is
           reason
           why
           they
           should
           be
           more
           competent
           for
           such
           a
           tryall
           then
           the
           Father
           himselfe
           .
           When
           there
           were
           no
           Kings
           ,
           no
           Judges
           in
           Israel
           ,
           the
           People
           by
           common
           consent
           did
           rise
           up
           to
           vindicate
           common
           trespasses
           ;
           and
           God
           so
           required
           it
           at
           their
           hands
           .
           But
           if
           judgement
           should
           be
           left
           to
           Parents
           only
           ,
           much
           injustice
           might
           be
           expected
           from
           them
           ,
           which
           is
           not
           so
           much
           to
           be
           feared
           from
           the
           People
           not
           yet
           associated
           :
           For
           the
           offence
           of
           the
           Son
           is
           either
           against
           the
           Father
           ,
           or
           some
           other
           :
           If
           against
           the
           Father
           ,
           then
           is
           he
           Judge
           in
           his
           own
           case
           ;
           and
           that
           is
           dangerous
           ;
           the
           Father
           may
           be
           partiall
           to
           himselfe
           :
           If
           against
           another
           ,
           then
           the
           Father
           is
           a
           stranger
           to
           the
           Plaintiffe
           ,
           not
           to
           the
           Defendant
           :
           and
           that
           is
           more
           dangerous
           ,
           in
           regard
           that
           partialitie
           is
           more
           to
           be
           feared
           .
           
           The
           Paternal
           right
           of
           
             Adam
          
           might
           better
           qualifie
           him
           for
           rule
           ,
           whilst
           he
           lived
           only
           amongst
           his
           own
           descendents
           ,
           than
           any
           other
           pretence
           could
           any
           other
           particular
           person
           amongst
           his
           descendents
           :
           but
           it
           did
           only
           qualifie
           ,
           not
           actually
           constitute
           :
           and
           since
           
             Adams
          
           death
           ,
           none
           but
           
             Noah
          
           could
           pretend
           to
           the
           same
           qualification
           .
        
         
           The
           right
           of
           Fathers
           is
           now
           in
           all
           Fathers
           equall
           ;
           and
           if
           we
           doe
           not
           grant
           ,
           that
           it
           is
           now
           emerged
           or
           made
           subordinate
           in
           all
           great
           associated
           Bodies
           ,
           by
           that
           common
           authoritie
           which
           extends
           over
           all
           ,
           we
           must
           make
           it
           incompatible
           with
           Common
           Authoritie
           .
           'T
           is
           true
           ,
           
             Bodin
          
           is
           very
           zealous
           for
           Paternall
           empire
           ;
           and
           he
           conceives
           ,
           that
           the
           publique
           Courts
           of
           Justice
           would
           not
           be
           so
           full
           of
           suites
           ,
           if
           this
           Domesticall
           jurisdiction
           were
           not
           too
           far
           eclipsed
           thereby
           .
           But
           't
           is
           well
           answered
           ,
           That
           
             Bodin
             ,
          
           in
           this
           ,
           doth
           not
           aime
           at
           the
           totall
           cure
           of
           Contention
           in
           the
           State
           :
           his
           only
           ambition
           is
           ,
           to
           ease
           the
           publique
           Courts
           ,
           and
           to
           fill
           private
           houses
           with
           more
           vexations
           and
           unnaturall
           contestations
           .
        
         
           The
           Romane
           Law
           was
           very
           rigid
           against
           Children
           ;
           and
           
             Bodin
          
           supposes
           that
           Law
           was
           grounded
           upon
           the
           Law
           of
           Nature
           :
           but
           we
           know
           it
           never
           was
           received
           in
           all
           Nations
           ,
           neither
           is
           it
           now
           in
           force
           almost
           in
           any
           Nation
           :
           And
           whereas
           
             Bodin
          
           appeales
           to
           Gods
           law
           ,
           
             Deut.
          
           21.
           we
           desire
           no
           better
           determination
           ;
           for
           the
           very
           words
           of
           the
           Law
           there
           ,
           give
           the
           definitive
           sentence
           to
           the
           Elders
           ,
           and
           the
           execution
           to
           the
           whole
           City
           :
           the
           Parent
           hath
           no
           part
           ,
           but
           that
           of
           the
           Witnesse
           ,
           left
           to
           him
           ;
           neither
           indeed
           can
           any
           man
           be
           thought
           more
           unfit
           either
           to
           judge
           ,
           or
           to
           execute
           ,
           nay
           ,
           or
           to
           be
           a
           spectator
           of
           the
           rebellious
           executed
           Son
           ,
           than
           the
           Father
           himselfe
           .
           Civilitie
           hath
           now
           so
           far
           prevailed
           even
           in
           the
           Imperiall
           Law
           it selfe
           ,
           that
           Parents
           may
           not
           causelesly
           abdicate
           or
           dis-inherit
           Children
           ;
           nor
           is
           that
           held
           a
           good
           Testament
           ,
           wherein
           the
           Sons
           name
           is
           totally
           omitted
           ;
           Nor
           if
           ingratitude
           ,
           or
           disobedience
           ,
           or
           any
           other
           cause
           be
           alleadged
           against
           the
           Son
           ,
           is
           the
           Father
           left
           solely
           to
           his
           own
           judgement
           in
           that
           cause
           .
        
         
           We
           doe
           allow
           ,
           that
           Parents
           are
           gods
           to
           their
           Children
           ,
           and
           may
           challenge
           great
           pietie
           from
           them
           ;
           and
           that
           ,
           in
           nature
           ,
           their
           offices
           of
           kindnesse
           are
           of
           grace
           ,
           and
           not
           of
           duty
           ;
           whereas
           no
           office
           of
           the
           child
           is
           of
           grace
           ,
           but
           of
           meere
           duty
           :
           Yet
           this
           destroyes
           not
           Law
           ,
           or
           the
           interposition
           of
           Publique
           Authoritie
           .
           The
           Fathers
           right
           in
           the
           Son
           ,
           is
           
           not
           so
           great
           as
           is
           the
           Countries
           .
           
             Cicero
          
           saith
           very
           well
           ,
           
             Patria
             una
             omnium
             charitates
             complectitur
             .
          
           The
           Father
           therefore
           must
           not
           use
           his
           inferior
           right
           to
           the
           prejudice
           of
           a
           higher
           .
           Nay
           ,
           the
           Father
           is
           not
           only
           restrained
           by
           Law
           from
           acts
           of
           injustice
           ,
           the
           same
           being
           in
           him
           more
           to
           be
           detested
           than
           in
           a
           stranger
           :
           but
           he
           is
           of
           duty
           to
           perform
           all
           such
           pious
           offices
           also
           ,
           as
           the
           infirme
           condition
           of
           Children
           stand
           in
           continuall
           need
           of
           .
        
         
           And
           this
           duty
           ,
           though
           the
           Child
           cannot
           challenge
           as
           proportionable
           to
           any
           merit
           in
           him
           ,
           yet
           the
           State
           shall
           injoyne
           as
           necessary
           ,
           and
           righteous
           ,
           and
           altogether
           indispensable
           .
           Nay
           ,
           suppose
           our
           Crown
           escheated
           ,
           or
           suppose
           any body
           of
           men
           not
           yet
           associated
           ;
           yet
           still
           we
           maintain
           ,
           the
           Father
           (
           not
           as
           
             animal
             sociatum
             ,
          
           but
           only
           as
           
             animal
             sociale
          
           )
           owes
           a
           preservation
           of
           his
           Issue
           ,
           for
           the
           common
           good
           of
           Mankinde
           ;
           and
           cannot
           deny
           payment
           of
           the
           same
           ,
           without
           great
           injustice
           to
           humane
           nature
           .
           We
           may
           conclude
           then
           ,
           that
           this
           Paternall
           rule
           being
           so
           far
           divided
           and
           limited
           in
           point
           of
           losse
           of
           life
           ,
           libertie
           ,
           or
           other
           properties
           ,
           wherein
           there
           is
           a
           rivaltie
           or
           concurrence
           of
           a
           common
           interest
           :
           and
           so
           far
           clogged
           with
           pious
           duties
           and
           tender
           respects
           ,
           will
           be
           very
           unapt
           to
           lend
           any
           testimonie
           for
           rigorous
           ,
           boysterous
           prerogatives
           in
           Princes
           .
        
         
           The
           next
           kind
           of
           
             Power
          
           visible
           in
           the
           World
           ,
           was
           
             Fraternall
             :
          
           for
           the
           Father
           being
           dead
           ,
           the
           eldest
           Son
           is
           supposed
           by
           some
           to
           have
           inherited
           his
           dominion
           ,
           or
           at
           least
           to
           have
           attained
           to
           some
           superioritie
           over
           his
           younger
           brethren
           .
           Much
           might
           be
           said
           to
           prove
           ,
           that
           Fathers
           did
           not
           transmit
           all
           their
           power
           to
           their
           eldest
           Sons
           ;
           for
           so
           there
           had
           remained
           but
           one
           Monarch
           in
           the
           World
           :
           and
           the
           story
           of
           
             Abraham
          
           and
           
             Lot
          
           sufficiently
           disproves
           this
           fond
           dreame
           .
           But
           take
           it
           for
           granted
           ,
           and
           yet
           the
           same
           Answers
           which
           make
           conditionate
           the
           power
           of
           the
           Father
           ,
           must
           in
           the
           same
           manner
           be
           applied
           to
           the
           power
           of
           the
           Brother
           .
           Philosophie
           tells
           ,
           that
           the
           cement
           betwixt
           brother
           and
           brother
           ,
           is
           in
           some
           respects
           more
           knitting
           than
           any
           other
           whatsoever
           :
           for
           the
           cement
           of
           love
           betwixt
           Husband
           and
           Wife
           ,
           is
           equall
           ,
           but
           not
           naturall
           ;
           the
           cement
           betwixt
           Father
           and
           Son
           is
           naturall
           ,
           yet
           not
           equall
           ;
           but
           the
           obliging
           power
           of
           amitie
           betwixt
           Brother
           and
           Brother
           ,
           is
           both
           equall
           and
           naturall
           :
           and
           this
           is
           no
           sure
           preparation
           for
           superioritie
           .
           
             Majestas
             &
             Amor
             non
             bene
             ●onveniunt
             .
          
           And
           therefore
           't
           will
           be
           superfluous
           to
           answer
           any
           
           farther
           to
           this
           point
           .
        
         
           Our
           next
           transition
           then
           will
           be
           from
           Fraternall
           power
           to
           that
           of
           Masters
           or
           Lords
           ,
           which
           from
           the
           Greek
           we
           terme
           
             Despoticall
             ,
          
           from
           the
           Latine
           ,
           
             Herile
             .
          
           This
           power
           gives
           the
           Lord
           an
           absolute
           ,
           arbitrarie
           interest
           in
           the
           slave
           ;
           and
           it
           cannot
           be
           called
           Jurisdiction
           ,
           because
           it
           proposeth
           no
           ends
           of
           Justice
           in
           it selfe
           .
           A
           
             slave
          
           (
           according
           to
           
             Aristotle
             )
             is
             he
             ,
             who
             is
             so
             wholly
             his
             Lords
             ,
             as
             that
             he
             hath
             no
             propertie
             remaining
             in
             himselfe
             :
             he
             only
             lives
             ,
             or
             hath
             a
             being
             to
             his
             Lord
             ;
             but
             is
             as
             dead
             ,
             nay
             nothing
             to
             himself
             .
             Whatsoever
             may
             be
             acquired
             by
             him
             .
             Whatsoever
             may
             accrue
             any
             other
             way
             to
             him
             ,
             it
             rests
             immediately
             in
             his
             Lord
             :
             and
             his
             person
             ,
             his
             life
             ,
             all
             that
             Nature
             hath
             endowed
             him
             withall
             ,
             is
             so
             his
             Lords
             ,
             that
             at
             discretion
             he
             may
             be
             beaten
             ,
             tortured
             ,
             killed
             ,
             or
             libidinously
             used
             ,
             &c.
             
          
           His
           very
           Lord
           is
           not
           called
           his
           ,
           as
           he
           is
           called
           his
           Lords
           :
           for
           he
           is
           his
           Lords
           absolute
           possession
           ,
           as
           a
           horse
           ,
           or
           any
           reall
           or
           personall
           chattell
           is
           :
           but
           his
           Lord
           is
           his
           ,
           only
           
             secundum
             quid
             ,
          
           as
           he
           beares
           rule
           over
           him
           :
           in
           all
           other
           things
           the
           Lord
           retaines
           his
           own
           state
           ,
           person
           ,
           libertie
           and
           right
           ;
           neither
           doth
           he
           refer
           to
           the
           slave
           ,
           but
           in
           a
           limited
           respect
           .
        
         
           Hereupon
           it
           is
           much
           controverted
           ,
           whether
           Servitude
           be
           agreeable
           to
           Nature
           ,
           or
           no
           ?
           And
           as
           Naturalists
           doe
           generally
           hold
           it
           affirmative
           ;
           so
           our
           Civilians
           are
           strong
           for
           the
           Negative
           .
           Wherefore
           for
           the
           stating
           of
           this
           ,
           we
           must
           know
           ,
           that
           Servitude
           is
           largely
           taken
           by
           
             Aristotle
             ,
          
           and
           not
           distinguished
           from
           order
           in
           Nature
           ,
           or
           that
           power
           which
           Man
           hath
           over
           sensitive
           and
           vegetable
           things
           ,
           or
           that
           Jurisdiction
           which
           intends
           Publique
           good
           ,
           and
           the
           distributing
           to
           every
           man
           that
           which
           is
           his
           own
           .
           This
           caused
           that
           error
           .
           We
           must
           understand
           also
           ,
           that
           when
           Lawyers
           maintaine
           all
           men
           to
           have
           been
           equall
           by
           Nature
           ,
           and
           free
           ;
           their
           meaning
           is
           ,
           that
           no
           violent
           ,
           noxious
           ,
           unvoluntarie
           inequalitie
           ,
           or
           restraint
           ,
           had
           its
           introduction
           from
           Nature
           .
        
         
           So
           the
           true
           Question
           is
           but
           this
           ;
           Whether
           that
           power
           of
           a
           Lord
           ,
           which
           is
           unlimited
           ,
           over
           his
           slave
           ,
           be
           in
           any
           kind
           profitable
           for
           the
           Slave
           ,
           good
           for
           the
           State
           ,
           or
           expedient
           for
           Mankinde
           ,
           or
           no
           ?
           If
           it
           be
           ,
           it
           may
           have
           a
           foundation
           in
           Nature
           ;
           If
           not
           ,
           it
           is
           otherwise
           .
           And
           whereas
           
             Aristotle
          
           presupposes
           ,
           that
           there
           are
           some
           men
           so
           servile
           by
           nature
           ,
           and
           so
           nearely
           approaching
           to
           bruit
           beasts
           ,
           that
           they
           cannot
           governe
           themselves
           ,
           nor
           live
           but
           by
           the
           soules
           of
           other
           men
           :
           
           we
           may
           not
           reject
           this
           ,
           yet
           wholly
           reject
           Dominicall-power
           notwithstanding
           .
        
         
           For
           first
           ,
           That
           Dominicall-power
           which
           we
           oppose
           ,
           is
           unnaturall
           ;
           it
           is
           such
           ,
           as
           has
           no
           eye
           at
           all
           upon
           the
           good
           or
           conservation
           of
           the
           slave
           ,
           or
           at
           least
           ,
           none
           but
           secundary
           ;
           the
           very
           definition
           of
           it
           leaves
           the
           slave
           utterly
           disinherited
           of
           himself
           ,
           and
           subject
           to
           his
           masters
           sole
           ends
           :
           Now
           that
           which
           tends
           not
           to
           the
           preservation
           ,
           is
           not
           naturall
           ,
           but
           violent
           ,
           and
           consequently
           ,
           to
           be
           abhorred
           .
        
         
           Secondly
           ,
           there
           can
           be
           no
           condition
           of
           man
           so
           servile
           or
           brutish
           ,
           as
           to
           require
           an
           Arbitrary
           subjection
           :
           Nature
           has
           not
           exposed
           infants
           to
           this
           rigour
           ,
           no
           nor
           beasts
           ,
           and
           therefore
           much
           lesse
           any
           that
           have
           a
           larger
           use
           of
           reason
           :
           This
           condition
           does
           make
           Government
           absolutely
           necessary
           ;
           but
           absolute
           Government
           it
           does
           not
           prove
           so
           much
           as
           expedient
           .
        
         
           Thirdly
           ,
           if
           this
           condition
           did
           justifie
           Dominicall-Rule
           as
           to
           that
           respect
           ,
           yet
           this
           justifies
           it
           not
           generally
           ,
           and
           as
           the
           world
           has
           ever
           hitherto
           used
           it
           ,
           and
           as
           it
           is
           commonly
           understood
           :
           No
           generous
           minde
           ,
           no
           knowing
           man
           ,
           no
           Polititian
           ought
           to
           be
           mancipated
           by
           this
           ground
           ;
           and
           yet
           we
           know
           well
           ,
           Slavery
           hitherto
           has
           observed
           no
           such
           distinction
           in
           the
           world
           .
        
         
           Fourthly
           ,
           Servile
           Government
           does
           not
           onely
           shew
           it self
           iniurious
           and
           violent
           in
           devesting
           the
           propriety
           of
           those
           which
           are
           subjected
           to
           it
           ,
           but
           also
           the
           more
           publike
           and
           sublime
           propriety
           ;
           which
           the
           Common-wealth
           ,
           the
           Society
           of
           Mankinde
           ,
           nay
           God
           himself
           has
           in
           the
           parties
           enslaved
           .
           If
           the
           lord
           may
           destroy
           his
           slave
           at
           pleasure
           ,
           then
           he
           may
           destroy
           that
           ,
           which
           in
           part
           is
           belonging
           to
           another
           :
           then
           the
           condition
           of
           a
           slave
           is
           worse
           than
           of
           a
           beast
           ,
           or
           any
           inanimate
           Cattels
           ;
           and
           this
           is
           most
           unnaturall
           ,
           and
           publikely
           detrimentall
           .
           
             Sic
             utere
             tuo
             ,
             ne
             noceas
             alieno
             :
             sic
             utere
             privato
             ,
             ne
             noceas
             publico
             .
          
           These
           are
           Maximes
           that
           restrain
           men
           from
           the
           abuse
           of
           any
           other
           things
           ;
           nay
           ,
           by
           these
           Rules
           ,
           no
           man
           may
           abuse
           himself
           :
           yet
           these
           restrain
           not
           from
           abusing
           slaves
           ;
           these
           deny
           not
           ,
           but
           a
           lord
           may
           have
           a
           more
           confined
           power
           over
           his
           slave
           ,
           than
           he
           has
           over
           himself
           .
           
             Seneca
          
           would
           not
           admit
           ,
           that
           the
           masters
           right
           in
           the
           slave
           should
           derogate
           from
           the
           right
           of
           himself
           in
           himself
           ,
           much
           lesse
           of
           others
           ;
           therefore
           doth
           he
           most
           admirably
           expostulate
           ,
           thus
           :
           
             Servi
             sunt
             ?
             imò
             homines
             .
             Servi
             sunt
             ?
             imò
             contubernales
             .
             Servi
             sunt
             ?
             imò
             
             humiles
             amici
             .
             Servi
             sunt
             ?
             imò
             conservi
             .
          
           His
           Conclusion
           is
           ,
           
             Cum
             in
             servum
             omnia
             liceant
             ,
             est
             aliquid
             quod
             in
             hominem
             licere
             communius
             velit
             .
          
           Here
           is
           a
           difference
           observed
           between
           the
           nature
           of
           the
           servant
           and
           the
           nature
           of
           the
           man
           :
           If
           thou
           may'st
           tyrannize
           over
           him
           as
           he
           is
           thy
           servant
           ,
           yet
           thou
           may'st
           not
           as
           he
           is
           man
           :
           If
           the
           misery
           of
           one
           capacity
           have
           exposed
           him
           to
           thy
           cruelty
           ,
           the
           priviledge
           of
           the
           other
           capacity
           ought
           to
           recommend
           him
           to
           thy
           favour
           :
           If
           the
           more
           base
           relation
           of
           servant
           entitle
           thee
           to
           domineer
           ,
           yet
           the
           more
           noble
           relation
           of
           man
           checks
           the
           insolence
           of
           that
           title
           .
        
         
           Fifthly
           ,
           Arbitrary
           Government
           does
           not
           onely
           rob
           slaves
           of
           that
           naturall
           interest
           which
           they
           have
           in
           themselves
           ,
           and
           States
           of
           their
           publike
           Interests
           which
           they
           have
           both
           above
           lords
           and
           slaves
           ;
           but
           it
           is
           often
           a
           very
           strong
           Incentive
           to
           cause
           an
           abuse
           of
           that
           usurped
           Interest
           .
        
         
           The
           Story
           of
           
             Vedius
             Pollio
          
           may
           make
           this
           good
           ,
           and
           suffice
           instead
           of
           thousands
           that
           might
           be
           produced
           .
           
             This
          
           Pollio
           
             had
             a
             Pond
             stored
             with
             Lampries
             ;
             and
             as
             he
             kept
             the
             Lampries
             for
             his
             own
             food
             ,
             so
             his
             wicked
             use
             was
             to
             cast
             the
             bodies
             of
             men
             into
             the
             Pond
             ,
             to
             feed
             the
             Lampries
             .
          
           Augustus
           
             the
             Emperour
             came
             by
             chance
             as
             a
             guest
             to
             his
             house
             ;
             and
             ,
             during
             the
             entertaiment
             ,
             a
             Crystal-Glasse
             was
             broken
             by
             one
             of
             his
             slaves
             that
             attended
             .
             The
             slave
             knowing
             his
             lords
             cruelty
             ,
             and
             fearing
             to
             be
             thrown
             into
             the
             Lamprie-pool
             ,
             and
             so
             made
             to
             die
             an
             unnaturall
             prey
             to
             fishes
             ,
             fell
             at
             the
             feet
             of
          
           Augustus
           ,
           
             not
             supplicating
             for
             life
             ,
             but
             some
             other
             manner
             of
             death
             ,
             lesse
             to
             be
             abominated
             .
             The
             Emperour
             ,
             moved
             with
             compassion
             ,
             became
             an
             interceder
             for
             his
             pardon
             ;
             and
             not
             prevailing
             ,
             in
             abhorrence
             of
             that
             bloody
             Monster
             ,
             commanded
             the
             slave
             to
             be
             dismist
             ,
             the
             Pond
             to
             be
             filled
             up
             with
             earth
             ,
             and
             all
             the
             rest
             of
          
           Pollio's
           
             Crystal-Glasses
             to
             be
             broken
             instantly
             ,
             for
             prevention
             of
             the
             like
             disasters
             .
          
        
         
           There
           was
           much
           grace
           in
           this
           ;
           but
           there
           had
           been
           far
           more
           ,
           if
           he
           had
           dismist
           all
           the
           slaves
           in
           
             Rome
          
           for
           the
           same
           reason
           ,
           or
           so
           curbed
           the
           power
           of
           the
           lords
           ,
           that
           they
           might
           not
           have
           been
           any
           longer
           incited
           thereby
           to
           such
           prodigious
           degrees
           of
           inhumanity
           .
           By
           the
           same
           reason
           also
           ,
           as
           this
           unbridled
           License
           make
           lords
           more
           insulting
           ,
           it
           makes
           those
           that
           are
           insulted
           over
           the
           more
           vindicatives
           ,
           false
           ,
           and
           dangerous
           .
           Many
           horrid
           Stories
           might
           be
           produced
           ,
           to
           prove
           ,
           that
           the
           cruelty
           of
           lords
           has
           always
           been
           retalliated
           with
           infidelity
           ,
           
           hatred
           and
           desperate
           revenge
           of
           slaves
           .
        
         
           But
           some
           will
           say
           ,
           
             Slaves
             have
             been
             very
             usefull
             to
             some
             States
             ;
             and
             there
             are
             experiments
             ,
             that
             slavery
             itself
             has
             been
             beneficiall
             to
             thousonds
             of
             slaves
             themselves
             :
             and
             it
             is
             known
             to
             all
             ,
             that
             in
             the
             first
             dilatation
             of
             Christianity
             ,
             when
             slaves
             were
             every where
             discharged
             for
             the
             honour
             of
             Religion
             ,
             the
             world
             became
             full
             of
             beggars
             :
             and
             though
             Hospitals
             and
             Alms-houses
             exceedingly
             encreased
             ,
             yet
             it
             was
             too
             little
             to
             keep
             many
             from
             starving
             ,
             and
             begging
             up
             and
             down
             .
             Hereupon
             ,
             the
             Emperour
          
           Valens
           
             was
             compelled
             ,
             by
             his
             Edict
             ,
             to
             recall
             into
             slavery
             again
             all
             such
             as
             had
             begged
             from
             door
             to
             door
             ,
             and
             for
             want
             of
             industry
             or
             ingenuity
             could
             not
             provide
             for
             their
             own
             sustenance
             ,
             and
             so
             declared
             themselves
             uncapable
             of
             the
             benefit
             of
             liberty
             .
          
        
         
           To
           this
           I
           make
           answer
           thus
           :
           First
           ,
           Slaves
           in
           all
           Countreys
           and
           in
           all
           Ages
           have
           not
           been
           treated
           alike
           :
           and
           it
           is
           manifest
           ,
           that
           in
           such
           Countreys
           and
           times
           ,
           wherein
           they
           have
           been
           protected
           against
           extremity
           of
           rigour
           by
           courteous
           Laws
           ,
           they
           have
           been
           of
           some
           private
           use
           :
           But
           when
           they
           have
           been
           too
           numerous
           ,
           and
           when
           they
           have
           been
           governed
           with
           cruelty
           ,
           they
           have
           been
           publikely
           fatall
           ,
           for
           the
           most
           part
           .
           Let
           
             Bodin
          
           speak
           to
           this
           Point
           .
        
         
           Secondly
           ,
           Where
           slaves
           are
           under
           the
           protection
           of
           other
           Laws
           than
           their
           lords
           wills
           ,
           and
           where
           they
           are
           truely
           parts
           and
           members
           of
           the
           State
           ,
           and
           so
           regarded
           ;
           they
           cease
           to
           be
           slaves
           ,
           according
           to
           our
           aforesaid
           Definition
           .
        
         
           Thirdly
           ,
           A
           confused
           enlarging
           of
           slaves
           at
           the
           same
           instant
           of
           time
           ,
           and
           dismission
           from
           all
           domesticall
           rule
           ,
           might
           be
           prejudiciall
           in
           the
           infancy
           of
           Religion
           ;
           but
           the
           altering
           of
           domestick
           rule
           ,
           or
           changing
           the
           same
           from
           arbitrary
           to
           legall
           ,
           from
           despoticall
           to
           paternall
           ,
           and
           that
           for
           some
           certain
           space
           of
           time
           ,
           could
           have
           bred
           no
           inconvenience
           :
           For
           if
           the
           meer
           restoring
           of
           men
           to
           a
           right
           in
           themselves
           ,
           and
           a
           common
           and
           reciprocall
           right
           in
           the
           State
           ,
           could
           make
           them
           uncapable
           of
           subsisting
           ,
           this
           would
           extend
           to
           all
           Nations
           and
           Times
           ;
           whereas
           we
           know
           ,
           we
           see
           ,
           we
           daily
           try
           the
           contrary
           every where
           .
        
         
           But
           it
           will
           be
           further
           said
           ,
           
             If
             Nature
             it self
             has
             no
             ways
             recommended
             this
             Arbitrary
             power
             over
             slaves
             ;
             yet
             the
             Laws
             of
             Nations
             ,
             or
             Municipall
             Laws
             do
             justly
             permit
             the
             same
             .
          
           This
           ,
           if
           it
           be
           granted
           ,
           does
           nothing
           at
           all
           invalidate
           any
           thing
           by
           me
           undertaken
           :
           Yet
           ,
           for
           further
           
           satisfaction
           herein
           also
           ,
           it
           is
           to
           be
           observed
           ,
        
         
           First
           ,
           That
           God
           ,
           by
           his
           Law
           against
           murther
           ,
           oppression
           ,
           
             &c.
          
           excepts
           not
           slaves
           more
           then
           freemen
           :
           That
           he
           equally
           hates
           sin
           in
           freemen
           ,
           and
           rewards
           vertue
           in
           slaves
           :
           That
           he
           has
           care
           of
           slaves
           equally
           as
           of
           freemen
           ;
           and
           extends
           the
           price
           of
           Christs
           Blood
           equally
           to
           both
           :
           and
           in
           
             Levit.
          
           25.
           his
           law
           is
           peremptorily
           to
           the
           Jews
           ,
           That
           none
           of
           that
           Nation
           shall
           be
           in
           Bondage
           ,
           or
           serve
           
             instar
             Mancipii
             ;
             sed
             ut
             Mercenarius
             ,
             aut
             hospes
             :
          
           Nay
           ,
           even
           mercenary
           servants
           were
           to
           be
           set
           free
           ,
           and
           to
           return
           to
           their
           kinred
           ,
           and
           liberty
           with
           all
           their
           goods
           and
           family
           ,
           
             vertente
             Jubelaeo
             :
          
           Nay
           ,
           the
           
             Canaanites
          
           and
           Heathens
           ,
           whom
           God
           had
           designed
           to
           extirpation
           ,
           yet
           might
           not
           remain
           in
           slavery
           ,
           after
           they
           did
           embrace
           the
           true
           Religion
           ;
           then
           there
           was
           the
           same
           law
           to
           the
           Jew
           and
           to
           the
           Proselyte
           :
           the
           Apostle
           is
           clear
           in
           this
           ,
           
             Omnes
             unum
             sunt
             in
             Christo
             .
          
           Whether
           they
           be
           Jews
           or
           Greeks
           ,
           bond
           or
           free
           ,
           
             &c.
             
          
           And
           if
           Saint
           
             Paul
          
           does
           perswade
           servants
           ,
           not
           to
           withdraw
           themselves
           from
           their
           masters
           after
           conversion
           to
           Christianity
           ;
           but
           remain
           under
           the
           yoke
           ,
           and
           to
           honour
           and
           obey
           their
           masters
           :
           
             Ne
             nomen
             Dei
             ,
             &
             doctrina
             male
             propter
             ipsorum
             iniquam
             pertinaciam
             audeat
             .
          
           This
           commends
           not
           at
           all
           the
           condition
           of
           slaves
           ;
           it
           onely
           tolerates
           it
           so
           far
           ,
           as
           that
           where
           it
           is
           established
           by
           publike
           authority
           ,
           it
           may
           not
           be
           repealed
           by
           private
           persons
           .
           Yet
           we
           read
           of
           no
           slavery
           ,
           till
           it
           was
           denounced
           to
           
             Chams
          
           posterity
           ,
           as
           a
           curse
           by
           God
           ;
           neither
           may
           we
           impute
           the
           sin
           of
           that
           slavery
           which
           ensued
           upon
           that
           curse
           ,
           to
           God
           ,
           as
           the
           proper
           and
           immediate
           cause
           thereof
           .
        
         
           Secondly
           ,
           as
           there
           is
           no
           difference
           of
           slaves
           and
           freemen
           before
           God
           ,
           so
           neither
           is
           there
           in
           nature
           :
           Slaves
           are
           men
           as
           much
           as
           their
           lords
           ;
           they
           have
           the
           same
           endowments
           of
           minde
           ,
           the
           same
           ability
           of
           body
           ;
           they
           are
           born
           with
           the
           same
           danger
           ,
           and
           exposed
           to
           the
           same
           miseries
           .
        
         
           Thirdly
           ,
           In
           the
           State
           ,
           if
           liberty
           be
           a
           benefit
           ,
           and
           may
           be
           publikely
           more
           usefull
           then
           bondage
           ,
           the
           liberty
           of
           the
           servant
           ought
           to
           be
           as
           precious
           ,
           and
           is
           of
           as
           much
           publike
           importance
           as
           the
           Lords
           :
           nay
           ,
           it
           often
           happens
           ,
           that
           the
           servant
           has
           more
           naturall
           ingenuity
           then
           the
           master
           .
        
         
           Fourthly
           ,
           If
           we
           have
           respect
           to
           meer
           usage
           ,
           and
           the
           custom
           of
           Nations
           ,
           we
           shall
           finde
           ,
           that
           the
           extreme
           rigour
           of
           arbitrary
           servitude
           
           was
           scarce
           ever
           entertained
           by
           any
           ,
           but
           barbarous
           people
           ;
           nay
           amongst
           Barbarians
           ,
           scarce
           any
           would
           inslave
           natives
           ,
           or
           such
           as
           they
           thought
           of
           the
           true
           Religion
           ,
           or
           such
           as
           had
           not
           some
           way
           merited
           death
           by
           the
           Law
           :
           Scarce
           any
           but
           had
           
             Asylum
             ,
          
           or
           some
           other
           means
           of
           refuge
           for
           slaves
           oppressed
           ,
           and
           brought
           almost
           to
           desperation
           :
           and
           where
           too
           much
           rigor
           was
           used
           ,
           scarce
           any
           but
           found
           the
           desperation
           of
           slaves
           pernitious
           .
        
         
           
             Tacitus
          
           sayes
           of
           the
           
             Germans
             ,
          
           that
           they
           were
           so
           indulgent
           to
           slaves
           ,
           that
           they
           were
           scarce
           to
           be
           called
           slaves
           there
           .
           And
           amongst
           the
           
             Russians
             ,
          
           none
           but
           the
           Prince
           could
           take
           away
           the
           life
           of
           his
           slave
           .
           The
           
             Athenians
          
           allowed
           by
           Law
           ,
           that
           the
           complaints
           and
           suites
           of
           slaves
           should
           be
           publikely
           heard
           :
           nay
           ,
           they
           provided
           for
           plowing
           Oxen
           ,
           by
           Law
           ,
           that
           they
           should
           not
           be
           abused
           .
           
             Cadmus
          
           at
           
             Thebes
             ,
          
           and
           
             Thesius
          
           at
           
             Athens
             ,
          
           erected
           an
           Altar
           of
           Mercy
           ,
           for
           protection
           of
           Slaves
           .
           At
           
             Rome
             ,
          
           the
           statue
           of
           
             Romulus
          
           ;
           at
           
             Ephesus
             ,
          
           the
           Temple
           of
           
             Diana
          
           served
           for
           such
           mercifull
           uses
           ;
           And
           almost
           all
           Nations
           had
           the
           like
           places
           for
           recourse
           of
           oppressed
           Captives
           .
        
         
           The
           law
           
             Aquilia
          
           and
           
             Petronia
          
           were
           passed
           in
           favour
           of
           slaves
           ,
           and
           to
           restraine
           all
           crueltie
           beyond
           scourging
           .
           And
           
             Augustus
             ,
          
           as
           also
           many
           Emperors
           after
           him
           ,
           when
           Civilitie
           began
           to
           be
           illightned
           by
           Christianitie
           ,
           began
           to
           break
           the
           arbitrarie
           power
           of
           Lords
           ,
           and
           to
           set
           bounds
           to
           it
           ,
           as
           a
           thing
           fit
           to
           be
           antiquated
           for
           many
           equitable
           reasons
           .
           As
           soon
           as
           Christianitie
           was
           established
           ,
           by
           Law
           ,
           provision
           was
           presently
           made
           to
           free
           all
           Christians
           from
           slaverie
           And
           't
           is
           now
           400
           yeares
           ,
           and
           more
           ,
           since
           all
           slaverie
           amongst
           Christians
           hath
           been
           wholly
           expulsed
           ,
           so
           that
           there
           is
           scarce
           any
           name
           or
           memory
           thereof
           remaining
           .
           And
           this
           cannot
           but
           be
           attributed
           partly
           to
           piety
           ,
           partly
           to
           equity
           ,
           and
           partly
           to
           naturall
           respects
           .
        
         
           Fifthly
           ,
           If
           we
           have
           respect
           to
           Law
           ,
           either
           we
           must
           acknowledge
           that
           the
           Commonwealth
           hath
           an
           interest
           in
           slaves
           ,
           or
           not
           .
           If
           it
           hath
           not
           ,
           what
           a
           maime
           ,
           what
           a
           losse
           is
           this
           ?
           If
           it
           hath
           ,
           how
           can
           such
           mis-improvement
           thereof
           be
           answered
           to
           God
           ,
           or
           justified
           in
           Policie
           ?
           If
           it
           be
           said
           ,
           that
           
             slaverie
             may
             be
             inflicted
             as
             a
             due
             punishment
             not
             unsutable
             to
             naturall
             reason
             ,
             or
             exchanged
             for
             death
             .
          
           I
           answer
           :
           My
           scope
           is
           not
           to
           prove
           ,
           that
           Arbitrarie
           servilitie
           is
           at
           some
           times
           ,
           and
           to
           some
           spirits
           ,
           worse
           than
           death
           :
           Nor
           doe
           I
           wholly
           bend
           my selfe
           against
           it
           ,
           as
           it
           is
           inflicted
           upon
           any
           that
           really
           deserved
           death
           ,
           I
           shall
           
           only
           thus
           argue
           :
           Either
           condemnation
           ,
           and
           sentence
           of
           slavery
           passed
           upon
           the
           guilty
           ,
           doth
           really
           put
           the
           Delinquent
           into
           a
           worse
           condition
           than
           death
           ,
           or
           not
           .
           If
           it
           doth
           ,
           then
           it
           is
           unjust
           and
           excessive
           .
           If
           not
           ,
           then
           it
           reserves
           something
           to
           the
           delinquent
           ,
           wherein
           neither
           the
           right
           of
           the
           Delinquent
           ,
           nor
           the
           right
           of
           the
           State
           is
           wholly
           lost
           and
           relinquished
           ;
           And
           if
           the
           Delinquent
           be
           dead
           to
           himselfe
           ,
           and
           yet
           not
           to
           others
           ;
           then
           not
           to
           the
           State
           ,
           more
           than
           to
           the
           Lord
           ;
           for
           how
           can
           the
           State
           ,
           which
           hath
           an
           interest
           in
           the
           Lord
           ,
           chuse
           but
           have
           an
           interest
           in
           that
           ,
           which
           is
           the
           interest
           of
           the
           Lord
           ?
        
         
           So
           much
           of
           this
           kind
           of
           Power
           .
           Now
           we
           orderly
           arrive
           at
           that
           Power
           ,
           which
           is
           the
           only
           intended
           subject
           of
           our
           discourse
           ;
           and
           that
           we
           shall
           properly
           call
           Jurisdiction
           .
           We
           have
           already
           searched
           the
           Schooles
           for
           the
           causes
           of
           Power
           ,
           both
           finall
           and
           efficient
           ;
           We
           have
           also
           ransacked
           the
           bosome
           of
           Nature
           for
           all
           other
           species
           of
           Power
           ;
           and
           yet
           we
           can
           find
           no
           grounds
           for
           absolute
           Rule
           .
           We
           shall
           now
           therefore
           make
           enquiry
           for
           precedents
           or
           patternes
           ,
           such
           as
           all
           ages
           may
           furnish
           us
           withall
           .
           And
           who
           now
           hath
           any
           competent
           share
           of
           reason
           ,
           can
           suppose
           ,
           that
           if
           God
           and
           Nature
           have
           been
           so
           carefull
           to
           provide
           for
           libertie
           in
           Families
           ,
           and
           in
           particulars
           ;
           that
           Man
           would
           introduce
           ,
           or
           ought
           to
           indure
           slaverie
           ,
           when
           it
           is
           introduced
           upon
           whole
           States
           and
           Generalities
           .
           Every
           thing
           intends
           its
           own
           good
           and
           preservation
           ,
           and
           therefore
           when
           Communities
           fancied
           to
           themselves
           the
           formes
           of
           Jurisdiction
           ,
           we
           must
           beleeve
           that
           they
           did
           not
           wholly
           depart
           from
           the
           originals
           of
           God
           and
           Nature
           ,
           but
           rather
           copy
           out
           of
           those
           formes
           whatsoever
           was
           best
           and
           most
           soveraigne
           in
           each
           .
           Howsoever
           't
           is
           granted
           on
           all
           sides
           ,
           that
           Princes
           and
           supreme
           Commanders
           ,
           in
           all
           Ages
           and
           Countries
           ,
           have
           differed
           in
           the
           latitude
           of
           Jurisdiction
           ;
           some
           have
           been
           more
           absolute
           ,
           others
           lesse
           .
           Now
           since
           this
           did
           proceed
           from
           divers
           reasons
           ,
           and
           hath
           produced
           divers
           effects
           ;
           let
           this
           be
           the
           subject
           of
           our
           discussion
           .
        
         
           The
           nature
           of
           Man-being
           depraved
           by
           the
           fall
           of
           
             Adam
             ,
          
           miseries
           of
           all
           sorts
           broke
           in
           upon
           us
           in
           throngs
           ,
           together
           with
           sin
           ;
           insomuch
           that
           no
           creature
           is
           now
           so
           uncivill
           and
           untame
           ,
           or
           so
           unfit
           either
           to
           live
           with
           ,
           or
           without
           societie
           ,
           as
           Man
           .
           Wolves
           and
           Beares
           can
           better
           live
           without
           Wolves
           and
           Beares
           ,
           then
           Man
           can
           without
           Man
           ;
           
           yet
           neither
           are
           Wolves
           nor
           Beares
           so
           fell
           ,
           so
           hostile
           ,
           and
           so
           destructive
           to
           their
           own
           kinde
           ,
           as
           Man
           is
           to
           his
           .
           In
           some
           respects
           ,
           Man
           is
           more
           estranged
           from
           Politicall
           union
           than
           Devils
           are
           :
           for
           by
           reason
           of
           naturall
           disparitie
           ,
           the
           reprobate
           Angels
           continue
           without
           dissolution
           of
           order
           ,
           and
           shun
           that
           confusion
           amongst
           themselves
           ,
           which
           they
           endeavour
           to
           promote
           amongst
           Men
           .
           But
           amongst
           Men
           ,
           nothing
           but
           cursed
           enmitie
           is
           to
           be
           seen
           .
           When
           
             Aristotle
          
           sayes
           ,
           that
           
             Men
             doe
             associate
             by
             instict
             of
             Nature
             ,
             for
             ends
             of
             honestie
             ,
             as
             they
             are
             communicative
             creatures
             ,
             as
             well
             as
             necessitie
             and
             safetie
             :
          
           He
           rather
           intimates
           
             what
             we
             should
             be
             ,
             than
             what
             we
             are
          
           ;
           and
           tells
           us
           
             what
             we
             were
             created
             ,
             rather
             than
             what
             we
             are
             being
             now
             lapsed
             .
          
        
         
           We
           must
           insist
           upon
           Necessitie
           therefore
           ,
           as
           the
           main
           ground
           and
           end
           of
           Policie
           ;
           And
           besides
           Order
           ,
           and
           the
           Lawes
           of
           God
           and
           Nature
           ,
           we
           must
           finde
           out
           some
           more
           particular
           constitutions
           ,
           to
           cement
           us
           ,
           and
           to
           hold
           us
           fast
           bound
           together
           .
           Though
           the
           times
           of
           
             Adam
          
           were
           not
           uncouth
           ,
           as
           ours
           now
           are
           ,
           yet
           even
           then
           the
           common
           consent
           of
           Mankinde
           (
           that
           which
           we
           now
           call
           ,
           
             Jus
             Gentium
          
           )
           was
           too
           slack
           iand
           loose
           a
           bond
           ,
           to
           keep
           the
           World
           from
           dissipation
           .
        
         
           Whilst
           the
           Universe
           was
           but
           one
           intire
           House
           ,
           united
           under
           one
           common
           Father
           ,
           in
           whom
           all
           tyrannous
           thoughts
           were
           contrary
           to
           the
           worst
           suggestions
           of
           Nature
           ;
           whilst
           the
           neare
           relation
           of
           blood
           was
           fresh
           ,
           and
           unobliterated
           ;
           whilst
           the
           spacious
           surface
           of
           the
           Earth
           (
           not
           yet
           thronged
           with
           plantations
           )
           afforded
           few
           baites
           of
           avarice
           ,
           or
           objects
           of
           ambition
           ,
           or
           grounds
           of
           difference
           betwixt
           brother
           and
           brother
           ;
           whilst
           so
           many
           umpites
           of
           equall
           distance
           in
           blood
           ,
           were
           at
           hand
           to
           interpose
           ,
           in
           case
           any
           difference
           did
           unhappily
           arise
           ;
           The
           raines
           of
           Government
           might
           hang
           more
           loose
           and
           easie
           upon
           the
           necks
           of
           Men
           .
           Yet
           even
           the
           infancie
           of
           the
           World
           ,
           we
           see
           ,
           required
           something
           more
           than
           the
           rod
           to
           over-awe
           it
           ,
           and
           some
           other
           severer
           hand
           than
           a
           Fathers
           ,
           to
           shake
           that
           rod
           :
           Nay
           ,
           if
           
             Abel
          
           fall
           by
           the
           bloody
           hand
           of
           a
           Murtherer
           ,
           (
           who
           hath
           no
           other
           provocation
           given
           him
           ,
           but
           the
           pietie
           and
           devotion
           of
           his
           nearest
           allie
           )
           little
           expiation
           or
           justice
           is
           to
           be
           expected
           from
           the
           common
           assembly
           of
           the
           whole
           body
           .
        
         
           How
           long
           it
           was
           before
           Families
           did
           incorporate
           ,
           and
           grow
           up
           into
           Cities
           ,
           and
           Cities
           into
           States
           ;
           and
           how
           long
           it
           was
           before
           Cities
           
           and
           States
           did
           frame
           Laws
           ,
           and
           settle
           Magistrates
           to
           enforce
           those
           Laws
           ,
           is
           dimly
           and
           obscurely
           set
           forth
           ,
           either
           in
           the
           Book
           of
           God
           ,
           or
           other
           Authors
           :
           but
           we
           may
           very
           well
           guesse
           ,
           by
           the
           many
           small
           petty
           Principalities
           that
           we
           read
           of
           in
           all
           ancient
           Chronicles
           ,
           either
           divine
           or
           profane
           .
           That
           Regiment
           in
           the
           first
           ages
           of
           the
           world
           was
           rather
           too
           milde
           and
           finewlesse
           ,
           than
           too
           violent
           and
           rigorous
           :
           Where
           the
           Territories
           are
           narrower
           ,
           the
           managery
           of
           affairs
           is
           the
           easier
           ;
           and
           where
           the
           Scepter
           is
           more
           easie
           to
           be
           swayed
           by
           the
           Prince
           ,
           it
           is
           more
           gentle
           to
           be
           born
           by
           the
           people
           .
           Were
           it
           not
           for
           fear
           of
           forreign
           infestations
           ,
           smaller
           Seigniories
           were
           best
           constituted
           and
           disposed
           ,
           for
           peace
           and
           duration
           :
           And
           because
           they
           require
           no
           large
           Prerogatives
           ,
           but
           rest
           satisfied
           with
           little
           more
           then
           Paternall
           power
           ,
           the
           people
           are
           lesse
           jealous
           of
           their
           lord
           ,
           and
           they
           ,
           consequently
           ,
           have
           the
           lesse
           occasion
           to
           be
           harsh
           to
           the
           people
           .
        
         
           
             Nimrod
          
           is
           registred
           with
           the
           title
           of
           a
           great
           Hunter
           ;
           but
           whether
           he
           had
           that
           addition
           given
           him
           for
           enlarging
           the
           confines
           of
           his
           Dominion
           ,
           or
           for
           acquiring
           a
           more
           unbounded
           Prerogative
           ,
           or
           for
           exercising
           his
           power
           more
           insolently
           ,
           is
           not
           declared
           :
           Besides
           ,
           it
           is
           left
           utterly
           uncertain
           ,
           whether
           
             Nimrod
          
           laid
           his
           foundation
           upon
           force
           ,
           or
           consent
           ;
           whether
           he
           did
           by
           his
           tongue
           or
           his
           sword
           drive
           and
           hunt
           men
           out
           of
           Woods
           and
           wilde
           Recesses
           into
           Towns
           and
           Cities
           :
           for
           that
           force
           by
           which
           he
           did
           prevail
           ,
           can
           hardly
           be
           supposed
           to
           be
           it self
           wholly
           forced
           .
           It
           is
           left
           also
           as
           dubious
           to
           conjecture
           ,
           how
           far
           consent
           was
           left
           by
           Nature
           ;
           for
           if
           order
           ,
           and
           right
           of
           succession
           ,
           did
           give
           the
           rule
           according
           to
           primogeniture
           ,
           then
           all
           mankinde
           must
           have
           been
           subjected
           to
           one
           Crown
           ;
           whereas
           ,
           if
           Primogeniture
           were
           wholly
           neglected
           ,
           and
           every
           father
           or
           brother
           left
           independent
           in
           his
           own
           family
           ,
           to
           associate
           or
           not
           at
           his
           pleasure
           ,
           then
           Rule
           would
           have
           been
           crumbled
           into
           Atomes
           .
        
         
           To
           avoid
           therefore
           surmises
           ,
           and
           the
           dark
           Labyrinths
           of
           our
           primative-Records
           before
           the
           Flood
           ,
           and
           immediately
           following
           ,
           let
           us
           fall
           lower
           ,
           upon
           the
           Story
           of
           
             Abraham
             ,
             Moses
             ,
             David
             ,
          
           and
           such
           as
           succeeded
           them
           .
           The
           people
           of
           God
           ,
           at
           severall
           times
           ,
           were
           under
           either
           several
           forms
           ,
           or
           several
           degrees
           of
           power
           and
           jurisdiction
           :
           That
           Soveraignty
           which
           
             Abraham
          
           and
           the
           Patriarchs
           had
           ,
           was
           not
           the
           same
           as
           that
           which
           
             Moses
          
           and
           the
           Judges
           had
           ;
           neither
           had
           
             Moses
          
           and
           the
           Judges
           the
           same
           as
           
             Saul
          
           and
           the
           Kings
           ;
           nor
           yet
           had
           
             Saul
          
           and
           
           the
           Kings
           the
           same
           as
           
             Cyrus
             ,
          
           and
           the
           Persian
           Emperours
           .
        
         
           It
           is
           disputed
           much
           by
           some
           ,
           
             Whether
             the
             Patriarchs
             and
             Judges
             before
          
           Sauls
           
             days
             had
             Regal-power
             or
             no
             :
          
           Some
           say
           ,
           
             Their
             power
             was
             Regal
          
           ;
           others
           say
           ,
           
             It
             was
             but
             Aristocraticall
             :
          
           and
           others
           (
           more
           judiciously
           ,
           in
           my
           opinion
           )
           say
           ,
           
             It
             was
             mixt
             of
             both
             .
          
           One
           says
           ,
           
             That
             ,
             after
             the
             Flood
             ,
             till
          
           Nimrods
           
             usurpation
             ,
             men
             lived
             under
             the
             Empire
             of
             single
             Commanders
             ,
             who
             neverthelesse
             did
             not
             govern
             as
             Kings
             ,
             but
             as
             Fathers
             :
          
           Now
           since
           this
           is
           but
           the
           patern
           which
           all
           Kings
           ought
           to
           follow
           ,
           therefore
           what
           other
           meaning
           can
           this
           bear
           ,
           but
           that
           Governours
           in
           those
           days
           ,
           having
           small
           Territories
           ,
           did
           claim
           but
           moderate
           Prerogatives
           ,
           though
           they
           were
           as
           solely
           supreme
           in
           the
           State
           ,
           as
           Fathers
           are
           in
           the
           Families
           ?
           As
           for
           
             Moses
             ,
          
           and
           the
           Judges
           also
           ,
           it
           is
           truely
           said
           ,
           They
           were
           no
           other
           then
           Gods
           Vice-Roys
           ,
           in
           regard
           they
           did
           go
           forth
           to
           Battel
           by
           immediate
           Commission
           ,
           and
           transact
           many
           other
           great
           affairs
           by
           direction
           from
           Gods
           own
           mouth
           :
           Neverthelesse
           ,
           this
           alters
           the
           case
           little
           or
           nothing
           ,
           as
           to
           the
           latitude
           of
           their
           Prerogatives
           ;
           this
           rather
           added
           than
           took
           honour
           ,
           grandour
           ,
           or
           jurisdiction
           from
           them
           ;
           this
           left
           them
           as
           sole
           a
           Sovereignty
           ,
           and
           as
           unbounded
           over
           the
           people
           ,
           as
           other
           Princes
           have
           who
           are
           Gods
           ordinary
           Vice-gerents
           .
        
         
           It
           must
           needs
           be
           ,
           therefore
           ,
           That
           that
           case
           and
           freedom
           which
           the
           people
           then
           found
           under
           Gods
           immediate
           Substitutes
           ,
           was
           not
           procured
           by
           any
           further
           Right
           or
           law
           ,
           or
           from
           any
           other
           indifferent
           composition
           of
           Government
           which
           they
           had
           belowe
           ,
           from
           other
           Monarchies
           ;
           but
           from
           a
           Regulation
           above
           ;
           because
           it
           was
           impossible
           for
           their
           chief
           lord
           to
           oppresse
           ,
           or
           do
           injustice
           ,
           or
           to
           direct
           his
           thought
           to
           particular
           ends
           ,
           contrary
           to
           theirs
           .
        
         
           This
           shews
           how
           impious
           and
           stupid
           a
           Frenzie
           that
           was
           in
           the
           Israelites
           ,
           which
           made
           them
           weary
           of
           Gods
           Headship
           ;
           for
           indeed
           ,
           they
           did
           not
           so
           properly
           create
           to
           themselves
           a
           new
           Government
           ,
           as
           a
           new
           Governour
           .
           We
           cannot
           think
           that
           
             Saul
             ,
          
           being
           invested
           with
           Style
           and
           State
           of
           an
           ordinary
           King
           ,
           and
           discharged
           of
           such
           an
           immediate
           extraordinary
           dependence
           upon
           God
           ,
           as
           
             Samuel
          
           acknowledged
           ,
           had
           thereby
           any
           new
           Right
           granted
           him
           ,
           to
           do
           wrong
           ,
           or
           be
           oppressive
           to
           his
           Subjects
           :
           his
           Diadem
           did
           not
           absolve
           him
           from
           the
           true
           end
           of
           Diadems
           ,
           nor
           did
           his
           meer
           Instalment
           (
           so
           much
           against
           Gods
           will
           and
           advertisement
           )
           cancell
           the
           Law
           of
           God
           ,
           
           which
           forbids
           Kings
           to
           amasse
           treasure
           into
           their
           private
           Coffers
           ,
           or
           to
           encrease
           their
           Cavalries
           ,
           or
           to
           provide
           extraordinary
           Magazines
           of
           Arms
           and
           Munition
           ,
           or
           to
           lift
           up
           their
           hearts
           above
           their
           brethren
           ;
           much
           more
           to
           employ
           their
           Treasure
           ,
           Horses
           or
           Arms
           against
           their
           Subjects
           .
        
         
           
             Barclay
             ,
          
           and
           our
           Royallists
           ,
           offer
           apparant
           violence
           to
           Scripture
           ,
           when
           they
           will
           make
           God
           to
           call
           the
           usuall
           rapine
           and
           insolence
           of
           Kings
           ,
           
             Jus
             Regis
          
           ;
           whereas
           indeed
           ,
           the
           word
           in
           the
           Original
           signifieth
           nothing
           but
           
             Mos
             Regis
             ,
          
           as
           is
           plain
           to
           all
           that
           will
           look
           into
           the
           same
           .
        
         
           Howsoever
           ,
           let
           the
           Prerogative
           of
           the
           Jewish
           Kings
           be
           taken
           in
           its
           utmost
           extent
           ,
           and
           take
           the
           restraint
           of
           Gods
           Morall
           Law
           not
           to
           be
           of
           any
           Politicall
           efficacie
           ;
           yet
           we
           shall
           still
           perceive
           ,
           that
           the
           very
           composition
           of
           that
           Monarchy
           was
           not
           without
           qualifications
           of
           mixture
           ,
           and
           other
           Limitations
           .
        
         
           The
           Crown
           ,
           it
           was
           setled
           upon
           
             Judah
             ,
          
           and
           more
           particularly
           ,
           upon
           the
           House
           of
           
             David
          
           ;
           yet
           the
           Peoples
           election
           was
           not
           thereby
           wholly
           drowned
           :
           for
           still
           ,
           before
           every
           Coronation
           ,
           they
           might
           assemble
           to
           give
           their
           Votes
           ,
           and
           were
           not
           necessitated
           to
           choose
           any
           individuall
           person
           in
           the
           House
           of
           
             David
             .
          
           It
           appears
           also
           by
           the
           Story
           of
           
             Rehoboam
             ,
          
           that
           the
           people
           might
           capitulate
           for
           just
           Munities
           ,
           and
           require
           some
           Obligation
           for
           assurance
           of
           the
           same
           :
           and
           in
           case
           that
           was
           not
           granted
           ,
           it
           was
           esteemed
           ,
           and
           properly
           it
           might
           b●
           said
           ,
           That
           the
           King
           did
           reject
           the
           people
           ,
           and
           deny
           protection
           ;
           not
           that
           the
           People
           did
           reject
           the
           King
           ,
           and
           deny
           subjection
           .
        
         
           Next
           ,
           there
           was
           a
           great
           Colledge
           and
           Councell
           of
           Elders
           ,
           called
           ,
           The
           Sanhedrin
           ,
           consisting
           of
           71
           Princes
           ,
           who
           had
           the
           hearing
           and
           determining
           of
           all
           weighty
           and
           intricate
           Suits
           ,
           unto
           whom
           the
           last
           appeal
           lay
           from
           inferiour
           Courts
           ;
           and
           the
           King
           ,
           without
           tyranny
           ,
           could
           not
           interrupt
           or
           impeach
           the
           proceedings
           of
           this
           Sanhedrin
           .
           If
           
             Saul
          
           will
           charge
           
             David
          
           with
           Treason
           ,
           and
           ,
           without
           all
           legall
           Processe
           ,
           take
           Arms
           against
           him
           ,
           untried
           and
           uncondemned
           ,
           
             David
          
           may
           leavie
           Forces
           of
           Voluntiers
           against
           the
           followers
           of
           
             Saul
             ,
          
           and
           stand
           upon
           his
           justification
           ,
           
             cum
             moderamine
             inculpatae
             tutelae
             .
          
           Wicked
           
             Ahab
          
           stood
           in
           so
           much
           awe
           of
           such
           kinde
           of
           trialls
           ,
           in
           the
           corrupted
           State
           of
           
             Israel
             ,
          
           that
           when
           he
           coveted
           
             Naboths
          
           Vineyard
           ,
           he
           durst
           not
           attempt
           to
           wrest
           it
           away
           by
           force
           ,
           nor
           did
           he
           obtrude
           upon
           
           the
           Court
           what
           Sentence
           he
           pleased
           ;
           he
           was
           driven
           to
           hire
           perjured
           villains
           ,
           and
           so
           by
           fraud
           to
           procure
           an
           erroneous
           judgement
           .
           It
           is
           worthy
           of
           notice
           also
           ,
           that
           these
           71
           Elders
           ,
           or
           Princes
           of
           the
           Tribes
           ,
           who
           had
           the
           supremacie
           of
           judgement
           ,
           were
           not
           eligible
           by
           the
           King
           ,
           and
           so
           the
           more
           obnoxious
           to
           his
           Commands
           ;
           but
           did
           inherite
           this
           dignity
           ;
           and
           for
           that
           cause
           were
           extirpated
           by
           
             Herod
             ,
          
           as
           the
           main
           obstacle
           to
           his
           Tyrannie
           .
        
         
           Besides
           ,
           though
           the
           children
           of
           
             Israel
          
           had
           abandoned
           God
           for
           their
           chief
           Ruler
           ,
           yet
           God
           ,
           out
           of
           his
           unspeakable
           grace
           ,
           did
           not
           utterly
           cast
           them
           out
           of
           his
           protection
           ;
           but
           oftentimes
           did
           extraordinarily
           interpose
           by
           his
           Prophets
           ,
           as
           he
           had
           done
           by
           Princes
           before
           ,
           for
           relief
           of
           his
           Inheritance
           .
           In
           behalf
           of
           
             Vriah
             ,
             Nathan
          
           was
           sent
           with
           a
           vindicative-Message
           ,
           to
           bridle
           
             Davids
          
           cruelty
           :
           In
           behalf
           of
           the
           whole
           Nation
           ,
           groning
           under
           
             Solomons
          
           ponderous
           hand
           ,
           another
           menacing
           Prophet
           was
           dispatched
           ,
           to
           represse
           his
           impotent
           pride
           :
           And
           in
           the
           behalf
           of
           the
           ten
           Tribes
           ,
           recoyling
           from
           the
           same
           pressures
           under
           his
           son
           
             Rehoboam
             ,
          
           a
           third
           Prophet
           was
           sent
           ,
           to
           put
           a
           hook
           into
           his
           nostrils
           .
        
         
           Lastly
           ,
           though
           the
           Jewish
           Kings
           ,
           by
           having
           the
           
             Militia
          
           put
           into
           their
           hands
           more
           arbitrarily
           then
           the
           Judges
           had
           before
           ,
           obtained
           greater
           opportunity
           ,
           and
           not
           right
           of
           oppressing
           their
           subjects
           :
           Yet
           that
           
             Militia
          
           did
           not
           consist
           of
           strangers
           or
           mercenaries
           ,
           or
           such
           Souldiers
           as
           had
           no
           other
           profession
           or
           right
           in
           the
           State
           ;
           nor
           were
           there
           constant
           Armies
           and
           Garisons
           kept
           in
           pay
           ,
           like
           those
           of
           the
           Romane
           
             Praetorians
             ,
          
           or
           Turkish
           
             Janizaries
             .
          
        
         
           And
           hence
           it
           is
           ,
           that
           if
           
             Saul
             ,
          
           in
           a
           brutish
           unnaturall
           fury
           ,
           will
           attempt
           against
           the
           life
           of
           his
           son
           
             Jonathan
             ,
          
           or
           seek
           to
           compasse
           any
           other
           thing
           subversive
           to
           the
           State
           ,
           he
           cannot
           finde
           instruments
           barbarous
           enough
           amongst
           all
           his
           Sword-men
           for
           his
           black
           purposes
           ,
           but
           he
           shall
           presently
           meet
           with
           opposition
           ,
           and
           forcible
           resistance
           .
        
         
           Thus
           far
           then
           ,
           we
           finde
           in
           the
           world
           no
           prints
           or
           footsteps
           of
           Tyrannie
           ,
           or
           of
           absolute
           Royalty
           ,
           nay
           ,
           nor
           of
           Royalty
           it self
           ,
           till
           the
           peoples
           cursed
           ingratitude
           and
           folly
           introduced
           it
           :
           We
           must
           go
           beyond
           God
           and
           Natures
           Workmanship
           and
           impressions
           ,
           before
           we
           can
           discover
           any
           thing
           but
           Parentall
           Majestie
           ,
           or
           gentle
           Aristocracie
           ,
           or
           compounded
           or
           mixed
           Monarchie
           .
        
         
           Since
           therefore
           it
           so
           fared
           with
           Gods
           people
           in
           point
           of
           liberty
           
           and
           safety
           ,
           out
           of
           Gods
           unspeakable
           favour
           ,
           under
           Patriarks
           ,
           Judges
           and
           Kings
           .
           Now
           let
           us
           enquire
           how
           it
           fared
           with
           them
           under
           those
           forraigne
           Emperours
           ,
           by
           whom
           they
           were
           subjugated
           ,
           and
           made
           tributary
           .
           
             Judea
          
           being
           seated
           neere
           the
           centre
           of
           the
           World
           ,
           became
           obnoxious
           to
           all
           the
           great
           vi●ssitudes
           of
           change
           which
           happened
           to
           the
           foure
           vast
           over-ruling
           Monarchies
           .
           The
           Babylonian
           or
           Assyrian
           first
           ,
           and
           the
           Persian
           next
           ,
           from
           the
           East
           ,
           spread
           victorious
           armes
           almost
           over
           all
           
             Asia
             .
          
           After
           ,
           from
           the
           West
           successively
           ,
           both
           the
           Grecian
           and
           Roman
           made
           irruptions
           ;
           and
           in
           all
           these
           generall
           periods
           of
           Empire
           ,
           the
           State
           of
           the
           Jewes
           had
           its
           sense
           and
           share
           of
           the
           calamitie
           .
        
         
           As
           for
           the
           two
           first
           Monarchies
           ,
           there
           is
           little
           in
           particular
           recorded
           ,
           and
           left
           to
           posteritie
           in
           Writing
           ,
           concerning
           their
           true
           formes
           and
           compositions
           ;
           as
           there
           can
           no
           Lawes
           be
           produced
           ,
           by
           which
           the
           Subjects
           had
           resigned
           all
           right
           of
           liberty
           and
           safety
           ;
           so
           neither
           can
           there
           be
           any
           produced
           ,
           by
           which
           they
           had
           precisely
           compounded
           for
           the
           same
           .
           Some
           instances
           only
           we
           find
           mentioned
           ,
           that
           the
           lawes
           of
           the
           Medes
           and
           Persians
           were
           unalterable
           by
           the
           Prince
           ;
           and
           by
           this
           it
           seemes
           ,
           that
           the
           prime
           ensigne
           of
           Majestie
           ,
           which
           consists
           in
           making
           and
           abrogating
           of
           Lawes
           ,
           was
           not
           residing
           in
           the
           Emperour
           alone
           ,
           without
           the
           great
           Councell
           of
           his
           Sages
           .
           For
           if
           the
           King
           could
           not
           alter
           Law
           at
           his
           own
           pleasure
           ,
           there
           was
           some
           other
           extrinsecall
           power
           circumscribed
           that
           pleasure
           ;
           and
           that
           power
           must
           be
           no
           other
           ,
           then
           the
           same
           which
           made
           Law
           ;
           for
           the
           true
           legislative
           power
           it selfe
           can
           never
           put
           fetters
           or
           manicles
           upon
           it selfe
           ;
           howsoever
           
             Aristotle
          
           fancies
           to
           himselfe
           a
           kind
           of
           Monarchie
           which
           he
           calls
           Lordly
           ;
           and
           this
           he
           placeth
           betwixt
           Royaltie
           and
           Tyrannie
           ,
           making
           it
           more
           unbounded
           than
           that
           of
           Kings
           ,
           but
           not
           so
           violent
           as
           that
           of
           Tyrants
           .
           And
           this
           Dominicall
           rule
           he
           ascribes
           to
           the
           Barbarians
           rather
           than
           unto
           the
           Grecians
           ;
           and
           amongst
           Barbarians
           ,
           rather
           to
           those
           of
           
             Asia
             ,
          
           than
           to
           the
           
             Europeans
             .
             Asia
          
           (
           it
           seemes
           )
           being
           more
           rich
           and
           fertile
           ,
           bred
           a
           people
           more
           esseminate
           and
           disposed
           to
           luxurie
           ,
           and
           so
           by
           consequence
           more
           ignoble
           ,
           and
           prone
           to
           servilitie
           .
        
         
           Hereupon
           the
           
             Asiaticks
          
           were
           ever
           extreamly
           despicable
           in
           the
           eyes
           of
           more
           magnanimous
           Nations
           ,
           especially
           the
           Greeks
           ,
           for
           adoring
           and
           postrating
           themselves
           with
           so
           much
           devotion
           before
           their
           
           Princes
           .
           
             Plutarch
             ,
          
           speaking
           of
           divers
           unmanly
           slavish
           Customs
           amongst
           the
           Persians
           ,
           refers
           that
           Empire
           to
           the
           kinde
           of
           such
           as
           are
           absolute
           ,
           and
           equall
           to
           tyrannicall
           .
           
             Plato
          
           calls
           it
           ,
           
             Despoticall
          
           ;
           and
           
             Aristotle
          
           says
           ,
           It
           was
           then
           very
           neer
           approaching
           to
           tyrannicall
           Institution
           .
           We
           may
           well
           then
           imagine
           .
           That
           God
           ,
           in
           bringing
           such
           a
           yoke
           upon
           the
           necks
           of
           his
           chosen
           Inheritance
           ,
           did
           it
           for
           their
           chastisement
           ,
           and
           out
           of
           his
           indignation
           ;
           not
           for
           their
           advantage
           ,
           and
           out
           of
           his
           wonted
           loving
           kindnesse
           .
           As
           for
           the
           Grecian
           Empire
           ,
           we
           know
           ,
           
             Alexander
          
           becoming
           instated
           with
           successe
           ,
           and
           tainted
           with
           the
           luxury
           of
           
             Persia
             ,
          
           soon
           began
           to
           degenerate
           from
           the
           moderation
           of
           his
           own
           native
           Countrey
           ,
           and
           those
           Politicall
           Rudiments
           which
           his
           Tutour
           
             Aristotle
          
           had
           seasoned
           him
           withall
           :
           and
           we
           read
           how
           exceeding
           fatall
           it
           proved
           :
           he
           and
           his
           Empire
           both
           perhaps
           had
           been
           longer
           liv'd
           ,
           if
           he
           had
           not
           rendred
           himself
           odious
           ,
           first
           to
           
             Callisthenes
             ,
          
           by
           his
           insolence
           ;
           and
           to
           all
           other
           men
           afterwards
           ,
           for
           his
           cruelty
           to
           
             Callisthenes
             .
          
           This
           justly
           administers
           here
           an
           occasion
           to
           us
           ,
           to
           insist
           a
           little
           upon
           great
           Monarchies
           ,
           in
           that
           Notion
           onely
           as
           they
           are
           great
           .
        
         
           
             Alexander
          
           King
           of
           
             Persia
             ,
          
           had
           no
           more
           right
           added
           to
           be
           insolent
           ,
           than
           had
           
             Alexander
          
           King
           of
           
             Macedonia
          
           ;
           but
           greatnesse
           of
           Dominion
           did
           alter
           him
           for
           the
           worse
           :
           and
           since
           it
           doth
           so
           usually
           other
           Princes
           ,
           we
           cannot
           but
           take
           notice
           how
           this
           comes
           to
           passe
           ;
           For
           either
           the
           largenesse
           of
           Dominion
           doth
           require
           a
           proportionable
           Prerogative
           ,
           and
           so
           enable
           Princes
           to
           do
           greater
           mischief
           ,
           and
           after
           by
           accident
           becomes
           a
           temptation
           and
           provocation
           to
           abuse
           that
           ability
           ;
           or
           else
           we
           must
           not
           confesse
           that
           there
           is
           any
           difference
           ,
           in
           this
           respect
           ,
           betwixt
           a
           large
           and
           narrow
           Dominion
           .
           Now
           that
           there
           is
           a
           great
           difference
           ,
           is
           so
           clear
           ,
           that
           I
           will
           not
           undertake
           any
           proof
           of
           it
           .
           The
           Scripture
           ever
           ,
           speaking
           of
           the
           great
           Monarchies
           of
           the
           world
           ,
           pensils
           them
           under
           the
           lineaments
           of
           Lions
           ,
           Bears
           ,
           Eagles
           ,
           
             &c.
          
           armed
           for
           rapine
           with
           Iron-teeth
           ,
           Brazen-talons
           ,
           and
           sharp
           horns
           ,
           
             &c.
          
           and
           the
           wofull
           experience
           of
           all
           Ages
           seconds
           Scripture
           therein
           ,
           testifying
           them
           to
           be
           monstrous
           excessives
           in
           Nature
           ,
           and
           the
           perpetuall
           plagues
           of
           mankinde
           .
           Yet
           let
           not
           me
           be
           taxed
           to
           condemn
           all
           excessive
           Monarchies
           ,
           as
           utterly
           unlawfull
           :
           for
           ,
           though
           I
           doubt
           much
           ,
           whether
           ever
           any
           one
           of
           them
           were
           at
           first
           justly
           purchased
           ,
           or
           after
           by
           any
           one
           man
           rightly
           administred
           ,
           without
           Tyranny
           ;
           yet
           
           I
           conceive
           neither
           of
           these
           things
           totally
           impossible
           ;
           and
           so
           I
           will
           passe
           no
           judgement
           thereupon
           .
           Howsoever
           ,
           Nature
           seems
           to
           have
           chalked
           out
           the
           just
           dimensions
           of
           a
           compleat
           Monarchie
           ,
           by
           Mountains
           ,
           Seas
           ,
           or
           other
           lines
           :
           
             Spain
             ,
             Italy
             ,
             France
             ,
          
           &c.
           seems
           to
           be
           cut
           out
           as
           proportionable
           Paterns
           :
           and
           few
           Nations
           have
           ever
           prospered
           ,
           when
           their
           pride
           had
           transported
           them
           beyond
           their
           native
           Barricado's
           .
           
             Hannibal
             ,
          
           after
           seventeen
           yeers
           War
           waged
           with
           the
           Romanes
           for
           the
           Mastery
           of
           the
           world
           ,
           at
           last
           sought
           a
           Composition
           ,
           in
           humble
           terms
           ,
           from
           
             Scipio
          
           ;
           and
           ●lamed
           that
           dangerous
           fond
           competition
           ,
           which
           had
           either
           engaged
           the
           
             Carthaginians
          
           beyond
           the
           Coasts
           of
           
             Affrica
             ,
          
           or
           the
           
             Romanes
          
           beyond
           the
           Coasts
           of
           
             Italy
             :
          
           But
           alas
           ,
           it
           is
           ill
           successe
           that
           opens
           the
           eyes
           of
           
             Hannibal
             .
             Hanno
          
           was
           before
           held
           his
           bitter
           enemy
           ,
           and
           disaffected
           to
           his
           Countreys
           prosperity
           ,
           for
           seeking
           an
           honourable
           Peace
           with
           the
           
             Romanes
             ,
          
           and
           preventing
           the
           mischiefs
           of
           an
           over-swelling
           Empire
           :
           Yet
           by
           the
           way
           note
           ,
           in
           the
           mean
           time
           
             Carthage
          
           is
           lost
           ,
           by
           an
           unpolitike
           and
           uncertain
           indifferency
           ,
           whilest
           it
           will
           neither
           wholly
           desist
           from
           attempting
           against
           forreign
           States
           ,
           nor
           yet
           wholly
           concur
           with
           such
           couragious
           Generals
           as
           it
           entrusted
           with
           those
           attempts
           :
           Either
           
             Hanno
          
           ought
           to
           have
           been
           silenced
           ,
           or
           
             Hannibal
          
           recalled
           :
           The
           Victories
           of
           
             Hannibal
          
           are
           too
           glorious
           ,
           to
           admit
           of
           a
           straitned
           Commission
           :
           things
           are
           now
           come
           to
           that
           passe
           ,
           that
           ,
           if
           
             Hannibal
          
           be
           not
           enabled
           to
           scale
           the
           Walls
           of
           
             Rome
             ,
             Scipio
          
           is
           to
           be
           expected
           at
           the
           Gates
           of
           
             Carthage
             .
          
           Great
           Bodies
           cannot
           be
           moved
           ,
           but
           with
           great
           Engines
           ;
           nor
           can
           extensive
           Monarchies
           be
           erected
           or
           conserved
           ,
           without
           extensive
           Prerogatives
           :
           Gravity
           and
           Policie
           both
           ,
           do
           in
           this
           keep
           a
           just
           correspondency
           .
           A
           moliminous
           vast
           Frame
           ,
           can
           by
           no
           means
           rise
           into
           a
           decent
           symmetricall
           Pile
           ,
           except
           there
           be
           an
           orderly
           proportion
           kept
           between
           the
           Basis
           ,
           the
           Conus
           and
           the
           Pyramis
           :
           If
           the
           Basis
           be
           excessive
           ,
           What
           is
           it
           but
           a
           deformed
           heap
           ?
           If
           the
           bottom
           be
           too
           narrow
           for
           the
           Spire
           ,
           How
           unstable
           is
           the
           Fabrick
           likely
           to
           be
           .
           The
           Egyptian
           Pyramids
           had
           ,
           perhaps
           ,
           intention
           to
           expresse
           Hieroglyphicall
           Politikes
           to
           us
           ,
           and
           to
           let
           us
           know
           ,
           that
           though
           small
           States
           may
           be
           molded
           almost
           into
           any
           form
           ;
           yet
           great
           Heights
           cannot
           be
           arrived
           at
           ,
           but
           by
           orderly
           graduall
           ascents
           .
           At
           
             Athens
             ,
             Sparta
             ,
             Thebes
             ,
             Pella
             ,
          
           where
           the
           Precincts
           are
           narrow
           ,
           the
           Government
           is
           easie
           ;
           decencie
           requires
           that
           it
           be
           as
           lowly
           :
           But
           in
           
           the
           magnificent
           Court
           of
           
             Persia
             ,
          
           where
           the
           Crown
           is
           more
           glorious
           ,
           the
           Scepter
           must
           be
           more
           ponderous
           :
           where
           the
           Spire
           is
           more
           lofty
           ,
           the
           proportion
           of
           the
           Conus
           and
           Basis
           must
           answer
           thereto
           :
           where
           Rule
           is
           more
           difficult
           ,
           the
           Ruler
           must
           be
           more
           majesticall
           .
           This
           lets
           us
           see
           how
           inconsiderate
           that
           great
           Dispute
           is
           ,
           amongst
           Polititians
           ,
           about
           the
           comparisons
           of
           this
           and
           that
           Form
           of
           Government
           ,
           
             viz.
          
           Whether
           Monarchie
           ,
           or
           Democracie
           ,
           or
           Aristocracie
           ,
           be
           to
           be
           preferred
           amongst
           men
           :
           For
           ,
           without
           doubt
           ,
           the
           difference
           is
           not
           so
           much
           to
           be
           seen
           in
           the
           Forms
           themselves
           ,
           as
           in
           the
           States
           ,
           which
           make
           choice
           of
           those
           Forms
           .
        
         
           But
           you
           will
           say
           ,
           
             Mighty
             Sovereigns
             may
             be
             enabled
             ,
             as
             to
             all
             that
             is
             good
             ;
             yet
             restrained
             by
             Law
             ,
             from
             all
             that
             is
             evil
             :
             or
             ,
             if
             the
             Law
             of
             man
             cannot
             ,
             externally
             ;
             yet
             the
             Law
             of
             God
             ,
             internally
             ,
             may
             check
             them
             in
             matters
             wicked
             and
             pernitious
             .
          
        
         
           We
           answer
           ;
           Bounds
           are
           set
           ,
           by
           God
           and
           Nature
           ,
           to
           the
           greatest
           and
           most
           absolute
           Monarchs
           ,
           as
           well
           as
           to
           the
           least
           ,
           and
           most
           conditionate
           :
           but
           those
           Bounds
           seem
           but
           as
           imaginary
           Lines
           ,
           or
           as
           meer
           stones
           ,
           not
           reall
           Trenches
           ,
           or
           Fortifications
           :
           They
           serve
           onely
           to
           discover
           to
           the
           Subject
           what
           his
           Right
           is
           ,
           but
           they
           have
           no
           strength
           at
           all
           to
           protect
           him
           from
           wrong
           Those
           slaves
           that
           are
           sold
           ,
           and
           forfeited
           to
           the
           worst
           of
           Bondages
           ,
           as
           we
           have
           proved
           before
           ,
           have
           a
           Divine
           and
           Naturall
           claim
           to
           safety
           ,
           and
           freedom
           from
           abuses
           ,
           as
           other
           Subjects
           have
           ;
           yet
           want
           of
           some
           Politicall
           remedy
           ,
           exposeth
           them
           to
           miseries
           far
           worse
           then
           death
           ,
           and
           detrudes
           them
           often
           into
           a
           condition
           below
           beasts
           .
           The
           same
           slaves
           also
           are
           equally
           intitled
           to
           their
           lords
           courtesie
           ,
           as
           the
           best
           of
           Subjects
           are
           :
           there
           is
           no
           safety
           nor
           freedom
           from
           abuse
           which
           depends
           upon
           meer
           will
           ,
           as
           an
           Arbitrary
           power
           ,
           but
           the
           poorest
           slave
           is
           as
           capable
           of
           it
           as
           the
           freest
           Subject
           .
        
         
           Nay
           ,
           it
           hath
           been
           often
           a
           glory
           to
           weak
           Princes
           ,
           to
           attribute
           that
           to
           slaves
           ,
           which
           they
           would
           not
           to
           men
           ingenuously
           born
           :
           For
           ,
           who
           had
           Offices
           of
           great
           Command
           ?
           who
           had
           chief
           Honours
           ?
           who
           had
           the
           communication
           of
           secret
           State-affairs
           ?
           who
           had
           the
           prime
           sway
           in
           Court
           amongst
           the
           Romane
           Emperours
           ,
           but
           slaves
           infranchised
           ?
           What
           Senatour
           ,
           what
           Officer
           in
           
             Rome
          
           had
           riches
           equall
           to
           
             Narcissus
             ,
          
           or
           
             Pallas
             ▪
          
           Who
           could
           more
           powerfully
           sway
           in
           the
           Palace
           ,
           or
           better
           patronize
           Cities
           and
           Nations
           ,
           than
           Eunuchs
           ,
           
           Grooms
           and
           Libertines
           ?
           If
           there
           be
           any
           difference
           then
           betwixt
           the
           most
           ingenuously-born
           subject
           and
           the
           lowest-purchased
           caitiff
           ,
           it
           is
           onely
           in
           this
           ,
           That
           the
           one
           hath
           a
           stronger
           circumvallation
           of
           humane
           Policy
           to
           secure
           him
           ,
           than
           the
           other
           ;
           and
           that
           he
           is
           not
           left
           so
           meerly
           to
           divine
           ,
           naturall
           and
           discretionary
           pretences
           ,
           as
           is
           the
           other
           .
           But
           in
           wide
           expansive
           Seigniories
           ,
           no
           Law
           ,
           no
           Policie
           can
           sufficiently
           intrench
           or
           immure
           it self
           :
           For
           ,
           if
           the
           Prince
           be
           bad
           ,
           he
           hath
           the
           more
           opportunity
           to
           do
           mischief
           ;
           if
           he
           be
           good
           ,
           he
           hath
           yet
           the
           lesse
           power
           to
           govern
           well
           .
        
         
           It
           is
           almost
           a
           miracle
           ,
           to
           see
           a
           great
           Monarch
           good
           :
           and
           if
           he
           be
           ,
           it
           is
           more
           miraculous
           ,
           to
           see
           him
           upon
           the
           receipt
           of
           Appeals
           ,
           and
           other
           Addresses
           (
           as
           often
           as
           occasion
           shall
           require
           )
           from
           remote
           parts
           ,
           to
           distinguish
           truth
           and
           falshood
           ,
           or
           to
           sift
           the
           Bran
           from
           the
           Flour
           so
           neerly
           as
           it
           ought
           to
           be
           .
           Mark
           how
           
             Solomon
          
           begs
           wisedom
           of
           God
           ,
           that
           he
           may
           be
           able
           to
           go
           in
           and
           out
           before
           the
           Nation
           of
           the
           Jews
           :
           Mark
           how
           great
           a
           Charge
           he
           makes
           that
           little
           inconsiderable
           State
           to
           be
           .
           It
           was
           more
           than
           naturall
           ,
           that
           
             Augustus
          
           (
           though
           a
           Pagan-Phoenix
           )
           should
           ever
           know
           what
           Peace
           was
           ,
           over
           all
           his
           Dominions
           :
           That
           little
           space
           of
           
             Halcyonian
          
           tranquility
           which
           the
           world
           enjoy'd
           during
           some
           part
           of
           his
           Reign
           ,
           is
           in
           verity
           more
           to
           be
           ascribed
           to
           the
           Cradle
           of
           Christ
           ,
           than
           to
           his
           Throne
           .
        
         
           Change
           then
           the
           Scene
           ,
           and
           see
           how
           the
           face
           of
           things
           varies
           :
           Assoon
           as
           
             Tiberius
          
           enters
           ,
           see
           how
           the
           Head
           of
           so
           many
           severall
           Legions
           ,
           of
           so
           many
           severall
           Nations
           ,
           of
           so
           many
           severall
           Parties
           in
           Religion
           and
           Opinion
           ,
           of
           so
           many
           severall
           disagreeing
           Magistrates
           and
           Commanders
           ,
           can
           be
           reduced
           to
           Order
           ,
           or
           forced
           to
           do
           reason
           ,
           by
           any
           one
           Faction
           framed
           out
           of
           all
           these
           .
        
         
           More
           need
           not
           be
           said
           :
           Where
           many
           States
           are
           subjugated
           to
           one
           Seignior
           ,
           War
           can
           never
           be
           absent
           ;
           where
           War
           is
           ,
           Military
           rule
           must
           needs
           predominate
           ;
           where
           Military
           rule
           is
           ,
           Law
           must
           needs
           give
           place
           to
           Discretion
           ;
           and
           what
           that
           bloody
           fatall
           Train
           is
           ,
           which
           ever
           attends
           War
           and
           a
           Military
           arbitrary
           Empire
           ,
           is
           sufficiently
           known
           to
           all
           .
           What
           gain
           then
           is
           it
           to
           our
           Adversaries
           ,
           to
           alleadge
           ,
           That
           
             Alexander
             ,
             or
             any
             of
             the
             Eastern
             Emperours
             did
             what
             they
             pleased
             ,
             and
             ruled
             always
             uncontrolled
             ?
          
           This
           is
           no
           more
           but
           to
           alleadge
           ,
           That
           the
           
             Persians
          
           were
           first
           conquered
           by
           the
           
             Grecians
             ,
          
           and
           that
           after
           the
           
             Grecians
          
           were
           poised
           by
           the
           
             Persians
             ,
          
           and
           that
           the
           division
           and
           
           enmity
           which
           remained
           betwixt
           both
           ,
           served
           the
           Prince
           as
           a
           sit
           means
           to
           enthrall
           both
           .
        
         
           This
           is
           no
           just
           proof
           in
           Law
           ,
           that
           the
           
             Macedonians
          
           were
           to
           undergo
           thraldome
           and
           servitude
           ,
           because
           they
           had
           over-run
           the
           East
           ;
           or
           that
           the
           East
           was
           to
           stoop
           to
           the
           like
           endurance
           ,
           because
           it
           could
           not
           withstand
           
             Grecia
             :
          
           Nor
           if
           
             Alexander
          
           did
           
             de
             facto
          
           tyrannize
           ,
           cutting
           the
           Diamond
           (
           as
           it
           were
           )
           by
           the
           powder
           of
           the
           Diamond
           ,
           is
           this
           any
           stronger
           Argument
           for
           the
           legality
           of
           tyrannizing
           ,
           than
           dethroning
           or
           murdering
           of
           him
           had
           been
           for
           the
           justification
           of
           the
           same
           in
           his
           subjects
           .
           
             A
             facto
             adjus
             non
             datur
             consequentia
             .
          
           When
           meer
           force
           lays
           the
           foundation
           of
           Soveraignty
           ,
           and
           where
           meer
           force
           raises
           up
           the
           Structure
           ,
           meer
           force
           may
           with
           the
           same
           equality
           and
           reason
           effect
           the
           demolition
           of
           the
           same
           .
        
         
           It
           is
           true
           ,
           
             Zedekiah
          
           being
           bound
           by
           oath
           to
           the
           
             Babylonian
          
           Conquerour
           to
           remain
           a
           true
           vassal
           ,
           and
           being
           forbidden
           to
           make
           defection
           ,
           by
           an
           expresse
           from
           heaven
           ;
           and
           undertaking
           the
           same
           at
           an
           unseasonable
           time
           ,
           by
           improbable
           means
           ,
           commits
           the
           sin
           of
           Rebellion
           :
           But
           we
           see
           one
           of
           the
           Successours
           of
           
             Alexander
             ,
          
           acting
           the
           bloody
           part
           of
           a
           Tyrant
           in
           
             Judea
             ,
          
           is
           not
           onely
           resisted
           by
           
             Judas
             Maccabeus
             ,
          
           but
           quite
           expelled
           :
           And
           we
           see
           that
           right
           which
           the
           sword
           of
           a
           stranger
           had
           acquired
           ,
           was
           more
           honourably
           rescinded
           by
           the
           sword
           of
           a
           native
           .
        
         
           Neither
           doth
           God
           not
           seem
           onely
           to
           countenance
           that
           revolt
           in
           the
           Jews
           ,
           but
           to
           reward
           also
           the
           principall
           agent
           therein
           ,
           by
           transferring
           the
           Diadem
           from
           the
           
             Grecian
          
           Race
           ,
           to
           him
           and
           his
           posterity
           .
        
         
           The
           Story
           of
           
             Eglon
          
           also
           may
           serve
           for
           an
           instance
           of
           the
           same
           truth
           :
           And
           who
           can
           now
           look
           upon
           all
           those
           goodly
           Provinces
           and
           Kingdoms
           which
           the
           grand
           Seigniors
           Scepter
           hath
           for
           so
           many
           Ages
           converted
           into
           Theatres
           of
           Slavery
           ,
           Beggery
           ,
           Barbarism
           and
           Desolalation
           ,
           and
           yet
           hold
           that
           they
           are
           no
           ways
           redeemable
           from
           that
           Scepter
           ?
           Who
           can
           say
           ,
           that
           all
           those
           wofull
           Nations
           ,
           or
           rather
           ,
           the
           starved
           Skeletons
           of
           Nations
           ,
           if
           opportunity
           were
           offered
           ,
           might
           not
           by
           consent
           abjure
           their
           feral
           ,
           sanguinary
           Oppressour
           ,
           and
           choose
           to
           themselves
           severall
           Protectours
           out
           of
           their
           own
           native
           Territories
           ?
           
             But
             the
             strength
             of
             Custom
             and
             Prescription
             ,
             is
             still
             by
             some
             magnified
             ,
             and
             in
             the
             worst
             of
             Empires
             made
             the
             Ordinance
             of
             God
             ,
             and
             as
             valid
             as
             any
             other
             divine
             Right
             or
             Title
             .
          
           I
           have
           seen
           a
           whole
           Volume
           ,
           written
           to
           
           that
           purpose
           ,
           yet
           the
           answer
           thereof
           may
           lye
           (
           in
           my
           opinion
           )
           in
           a
           very
           narrow
           room
           ;
           for
           if
           custome
           may
           make
           that
           necessary
           which
           was
           indifferent
           ,
           yet
           it
           cannot
           make
           that
           just
           which
           was
           unjust
           ,
           if
           it
           may
           change
           the
           Mode
           ,
           or
           externall
           forme
           of
           some
           things
           ,
           it
           cannot
           change
           the
           Nature
           or
           internall
           forme
           of
           all
           things
           .
           For
           example
           ,
           if
           the
           
             Grecian
          
           Line
           have
           raigned
           in
           
             Persia
          
           for
           so
           many
           generations
           ,
           prescription
           may
           have
           vigour
           enough
           to
           confirme
           that
           raigne
           :
           but
           if
           the
           
             Macedonians
          
           have
           raigned
           tyrannicaly
           ;
           to
           the
           dis-inheriting
           and
           despoiling
           the
           
             Persians
          
           of
           their
           due
           freedome
           ,
           meere
           usage
           can
           give
           no
           ratification
           at
           all
           to
           this
           Tyrannicall
           raigne
           .
           But
           soft
           of
           this
           enough
           :
           I
           descend
           now
           to
           the
           
             Roman
          
           story
           ,
           and
           to
           the
           times
           of
           Christs
           Nativity
           ,
           and
           such
           as
           are
           successive
           thereunto
           .
        
         
           Hitherto
           our
           inquisition
           hath
           met
           with
           no
           sufficient
           rule
           ,
           precedent
           ,
           or
           authority
           ,
           for
           arbitrary
           power
           ;
           neither
           Nature
           nor
           History
           from
           the
           Creation
           to
           the
           Redemption
           afford
           us
           any
           
             vestigia
          
           of
           it
           .
        
         
           Wheresoever
           God
           had
           a
           Church
           whosoever
           were
           the
           Governours
           of
           it
           ,
           whether
           Patriarks
           ,
           Judges
           ,
           Kings
           ,
           Emperours
           ,
           we
           have
           made
           a
           strict
           survey
           ,
           and
           as
           yet
           discover
           no
           Empire
           so
           uncircumscribed
           ,
           and
           absolved
           from
           Laws
           ,
           as
           our
           Adversaries
           contend
           for
           ,
           and
           as
           for
           those
           Nations
           which
           were
           meerely
           Pagan
           ,
           their
           Chronicles
           are
           very
           uncertaine
           ,
           and
           scarce
           worth
           turning
           over
           :
           I
           know
           our
           Royalists
           will
           now
           challenge
           us
           to
           prove
           by
           what
           particular
           Lawes
           ,
           Liberty
           was
           secured
           ,
           and
           the
           hands
           of
           Princes
           bound
           up
           in
           all
           ages
           ,
           but
           we
           must
           reply
           ,
           that
           this
           is
           more
           than
           reason
           or
           equity
           will
           require
           at
           our
           hands
           ;
           if
           they
           will
           maintaine
           ,
           
             That
             the
             part
             is
             better
             than
             the
             whole
          
           :
           if
           they
           will
           maintaine
           ,
           
             That
             the
             effect
             is
             more
             potent
             then
             the
             efficient
             :
          
           if
           they
           will
           maintaine
           ,
           
             That
             the
             meanes
             is
             more
             valuable
             than
             the
             end
             :
          
           their
           proofes
           ought
           to
           be
           Positive
           ,
           and
           full
           against
           us
           ,
           we
           are
           on
           the
           Defensive
           part
           onely
           ,
           and
           do
           convince
           ,
           if
           we
           are
           not
           convinced
           .
        
         
           T
           is
           not
           sufficient
           for
           them
           to
           say
           ,
           Such
           a
           Nation
           was
           slavishly
           treated
           
             de
             facto
             ,
          
           they
           must
           prove
           ,
           that
           there
           was
           cleer
           Law
           for
           that
           Treatance
           :
           nay
           they
           must
           produce
           such
           a
           cleer
           Law
           as
           extends
           to
           all
           Nations
           .
           T
           is
           not
           sufficient
           for
           them
           to
           say
           ;
           Such
           a
           Nation
           submitted
           themselves
           to
           Monarchy
           ,
           without
           any
           precise
           conditions
           made
           for
           liberty
           ,
           and
           much
           lesse
           without
           any
           such
           now
           remaining
           extant
           upon
           record
           .
        
         
         
           They
           must
           prove
           there
           was
           cleer
           Law
           for
           abjuring
           liberty
           ,
           and
           that
           the
           force
           of
           the
           same
           is
           universall
           ,
           and
           agreeable
           to
           that
           of
           God
           and
           Nature
           :
           but
           the
           main
           shelf-Anchor
           of
           our
           Adversaries
           is
           that
           of
           the
           Apostle
           in
           his
           13.
           
             Chap.
          
           to
           the
           
             Romans
             ,
          
           there
           all
           resistance
           to
           the
           higher
           power
           is
           forbidden
           ,
           and
           pronounced
           all
           damnable
           ,
           
             And
             t
             is
             all
             one
          
           (
           they
           say
           )
           
             to
             be
             irresistable
             ,
             and
             to
             be
             absolute
             .
          
           Now
           I
           beleeve
           all
           that
           is
           in
           the
           book
           of
           God
           and
           Nature
           to
           be
           expressed
           for
           the
           right
           of
           Princes
           ,
           is
           there
           compendiously
           infolded
           .
           Since
           then
           this
           was
           written
           in
           the
           infancy
           of
           the
           Gospell
           ,
           and
           during
           the
           Raigne
           of
           
             Caesar
             ,
          
           and
           was
           directed
           to
           the
           
             Romans
             ,
             not
             without
             particular
             respect
          
           (
           as
           Doctor
           
             Fern
          
           conceives
           )
           
             that
             the
             government
             ,
             which
             was
             supereminent
             ,
             or
             supream
             at
             Rome
          
           ;
           We
           will
           take
           it
           into
           more
           speciall
           consideration
           .
        
         
           The
           Primate
           of
           
             Ireland
          
           in
           his
           Sermon
           upon
           this
           Text
           ,
           preached
           at
           
             Oxford
             ,
             March
          
           3.
           1643.
           delivers
           it
           for
           a
           sure
           doctrine
           ,
           (
           and
           there
           is
           scarce
           any
           other
           divinity
           known
           now
           there
           )
           
             That
             no
             Subject
             may
             upon
             any
             occasion
             take
             Armes
             ,
             or
             use
             violence
             against
             the
             Supream
             power
             ,
             no
             not
             in
             defence
             of
             Religion
             :
          
           Now
           this
           doth
           much
           scandalize
           us
           for
           divers
           Reasons
           .
           For
           first
           ,
           when
           he
           speaks
           of
           the
           supream
           power
           ,
           he
           doth
           not
           define
           that
           which
           he
           meanes
           it
           to
           be
           ;
           he
           takes
           no
           notice
           ,
           how
           supremacy
           of
           power
           may
           vest
           in
           one
           man
           ,
           as
           to
           one
           purpose
           ;
           in
           another
           ,
           as
           to
           another
           :
           how
           it
           may
           vest
           in
           the
           people
           ,
           as
           to
           some
           affaires
           ,
           in
           the
           Prince
           as
           to
           others
           .
           The
           body
           is
           not
           so
           the
           Subject
           of
           the
           seeing
           faculty
           as
           the
           eye
           is
           ,
           yet
           it
           cannot
           be
           denyed
           to
           be
           so
           in
           some
           sense
           .
        
         
           The
           Prince
           of
           
             Orange
          
           is
           supreame
           in
           Military
           commands
           especially
           in
           reference
           to
           all
           individuall
           persons
           :
           but
           he
           is
           not
           so
           in
           all
           other
           expedients
           ,
           nor
           in
           matters
           of
           the
           
             Militia
          
           neither
           ,
           if
           you
           compare
           him
           with
           the
           whole
           State
           .
           
             Grotius
          
           affirmes
           supream
           power
           to
           be
           such
           :
           
             Cujus
             actus
             alterius
             juri
             non
             subsunt
             ,
             ita
             ut
             alterius
             voluntati
             humanae
             arbitrio
             irriti
             possent
             reddi
          
           ;
           If
           then
           
             Caesar
          
           was
           that
           supreame
           power
           at
           
             Rome
             ,
          
           which
           the
           Primate
           intended
           ,
           he
           ought
           to
           have
           portrayed
           him
           according
           to
           this
           definition
           ;
           he
           ought
           to
           have
           Armed
           him
           with
           power
           beyond
           all
           the
           Lawes
           and
           Rights
           of
           
             Rome
          
           ;
           such
           as
           could
           not
           ,
           or
           ought
           not
           to
           be
           frustrated
           by
           any
           other
           right
           or
           power
           of
           the
           Senate
           and
           people
           of
           
             Rome
          
           in
           any
           case
           whatsoever
           .
        
         
           Secondly
           ,
           when
           he
           speaks
           of
           the
           supreame
           Power
           ,
           he
           doth
           not
           at
           all
           discriminate
           the
           person
           of
           the
           Soveraigne
           Prince
           ,
           from
           the
           persons
           
           of
           those
           which
           are
           imployed
           onely
           as
           instruments
           under
           the
           Soveraigne
           Prince
           .
           Now
           we
           conceive
           ,
           if
           there
           had
           been
           true
           candor
           and
           ingenuity
           in
           this
           learned
           Prelate
           ,
           he
           would
           have
           shewed
           a
           little
           learning
           in
           this
           ,
           which
           we
           hold
           to
           be
           exceedingly
           necessary
           to
           be
           distinguished
           ,
           and
           he
           knows
           we
           insist
           much
           upon
           .
        
         
           Thirdly
           ,
           when
           he
           speaks
           of
           Subjects
           he
           doth
           not
           take
           notice
           of
           any
           difference
           amongst
           them
           ,
           neither
           in
           freedomes
           and
           immunities
           ,
           he
           doth
           not
           declare
           the
           
             Roman
          
           Subjects
           and
           the
           
             English
             ,
          
           or
           the
           
             English
          
           and
           the
           
             Venetian
             ,
          
           to
           be
           a
           like
           obnoxious
           to
           the
           will
           of
           an
           absolute
           Lord
           ,
           neither
           doth
           he
           declare
           the
           contrary
           .
           Now
           since
           he
           thus
           Preaches
           at
           this
           time
           ,
           we
           must
           needs
           condemn
           him
           ,
           either
           of
           great
           Hypocricy
           ,
           or
           of
           great
           folly
           ;
           for
           if
           he
           did
           intend
           that
           the
           whole
           people
           and
           Senate
           of
           
             Rome
             ,
          
           had
           no
           Title
           to
           assemble
           ,
           nor
           right
           to
           defend
           themselves
           ,
           and
           therefore
           that
           the
           Parliament
           of
           
             England
          
           had
           no
           more
           Title
           then
           the
           
             Romans
             ,
          
           we
           say
           he
           did
           manifestly
           offer
           violence
           to
           his
           Text
           ,
           if
           he
           did
           not
           intend
           so
           :
           yet
           since
           he
           was
           no
           more
           carefull
           at
           such
           a
           time
           ,
           and
           before
           such
           an
           assembly
           to
           interpret
           himself
           for
           the
           avoyding
           of
           dangerous
           misprisions
           ,
           we
           say
           he
           had
           not
           such
           circumspection
           as
           he
           ought
           .
        
         
           Fourthly
           ,
           when
           he
           speaks
           of
           the
           occasions
           of
           taking
           up
           Armes
           and
           using
           resistance
           against
           powers
           ,
           he
           seemes
           to
           allow
           of
           no
           degrees
           at
           all
           :
           if
           Religion
           be
           to
           be
           subverted
           ,
           if
           the
           ruine
           of
           the
           Prince
           himself
           ,
           or
           of
           his
           whole
           kingdome
           be
           attempted
           ,
           if
           the
           attemptors
           proceed
           
             ad
             infinitum
             ,
          
           yet
           in
           all
           cases
           (
           for
           ought
           he
           distinguishes
           )
           resistance
           is
           alike
           unlawfull
           ,
           and
           altogether
           as
           damnable
           ,
           as
           if
           the
           mischiefe
           were
           not
           publikely
           considerable
           .
           This
           tenet
           seemes
           to
           us
           horrid
           ,
           unnaturall
           ,
           and
           against
           the
           light
           of
           all
           mens
           reason
           :
           for
           hereby
           it
           is
           plainely
           averred
           ,
           that
           either
           government
           was
           erected
           for
           subversive
           ends
           ,
           or
           else
           that
           generall
           subversion
           may
           conduce
           to
           salutiferous
           ends
           .
        
         
           In
           cases
           of
           obedience
           a
           difference
           of
           command
           is
           to
           be
           observed
           :
           all
           commands
           are
           not
           alike
           ;
           binding
           and
           Potestative
           ,
           but
           in
           case
           of
           resistance
           all
           acts
           of
           the
           Prince
           are
           taken
           to
           be
           equally
           authoritative
           .
           If
           
             Saul
          
           command
           
             Doeg
          
           to
           kill
           the
           Priests
           of
           the
           Lord
           ;
           
             Doeg
          
           may
           receive
           that
           as
           a
           void
           command
           ;
           
             but
             if
             Doeg
             do
             wickedly
             draw
             his
             sword
             upon
             the
             Priests
             ,
             this
             violence
             proceeds
             from
             so
             unquestionable
             a
             warrant
             ,
             that
             it
             may
             not
             be
             repulsed
             with
             violence
             .
          
        
         
         
           Our
           adversaries
           sometimes
           when
           we
           dispute
           rationally
           ,
           will
           acknowledge
           our
           grounds
           to
           be
           very
           plausible
           ,
           (
           this
           is
           very
           Dr.
           
             Fern
          
           himselfe
           )
           but
           say
           they
           ;
           
             Scripture
             is
             clearely
             against
             all
             limits
             of
             Monarchy
             ,
             and
             scripture
             is
             to
             be
             adhered
             to
             rather
             then
             reason
             .
          
        
         
           Neverthelesse
           when
           wee
           submit
           our selves
           to
           the
           ballance
           of
           the
           Sanctuary
           ,
           and
           when
           they
           see
           the
           letter
           and
           immediate
           sence
           thereof
           does
           not
           come
           home
           to
           our
           particular
           differences
           ,
           then
           they
           are
           faine
           to
           retreat
           to
           reason
           .
           But
           their
           greatest
           subterfuge
           is
           to
           lurke
           between
           scripture
           and
           reason
           ,
           and
           to
           remain
           in
           a
           kind
           of
           transcient
           posture
           ,
           as
           that
           they
           may
           be
           confined
           neither
           to
           the
           one
           ,
           nor
           to
           the
           other
           ,
           nor
           yet
           to
           both
           .
           If
           our
           controversies
           were
           
             in
             credendis
             ,
          
           or
           about
           things
           that
           did
           exceed
           the
           compasse
           of
           humane
           understanding
           ,
           scripture
           might
           justly
           be
           opposed
           to
           policy
           :
           but
           when
           wee
           are
           treating
           of
           worldly
           affaires
           ,
           wee
           ought
           to
           bee
           very
           tender
           how
           we
           seek
           to
           reconcile
           that
           to
           Gods
           law
           ,
           which
           we
           cannot
           reconcile
           to
           mans
           equity
           :
           or
           how
           we
           make
           God
           the
           author
           of
           that
           constitution
           which
           man
           reaps
           inconvenience
           from
           .
        
         
           But
           for
           the
           present
           on
           both
           sides
           ,
           we
           are
           agreed
           to
           adresse
           our selves
           to
           the
           Roman
           story
           .
           Rome
           for
           the
           space
           of
           two
           hundred
           and
           forty
           yeares
           was
           subject
           to
           Kings
           :
           and
           some
           say
           those
           Kings
           were
           absolute
           :
           others
           say
           with
           
             Halycarnasseus
             :
             Populum
             Rom
             :
             principio
             formam
             Reipub
             :
             habuisse
             mixtam
             ex
             potestate
             Regia
             ,
             &
             optimatum
             dominatum
             fuisse
             constitutum
             :
             ultimo
             verum
             .
             Regum
             Tarquinio
             regnum
             in
             Tirannidem
             vertere
             capiente
             ,
             optimatum
             dominatum
             fuisse
             constitutum
             .
          
        
         
           Questionlesse
           ,
           written
           lawes
           were
           wanting
           at
           first
           (
           as
           they
           are
           ,
           and
           ever
           were
           to
           all
           new
           foundations
           )
           and
           in
           this
           respect
           the
           Kings
           might
           be
           said
           to
           be
           more
           loose
           from
           restraints
           :
           but
           this
           amounts
           to
           nothing
           ;
           for
           as
           the
           Kings
           by
           defect
           of
           lawes
           were
           lesse
           obliged
           to
           the
           people
           ,
           so
           the
           people
           by
           the
           same
           defect
           were
           lesse
           obliged
           to
           Kings
           :
           and
           forasmuch
           as
           the
           people
           where
           they
           were
           more
           contracted
           ,
           and
           so
           might
           more
           easily
           correspond
           ,
           hold
           intelligence
           ,
           consult
           together
           ,
           (
           as
           in
           all
           infant
           small
           States
           they
           might
           )
           were
           better
           able
           to
           oppresse
           the
           King
           ,
           then
           the
           King
           was
           to
           oppresse
           them
           ,
           the
           meer
           want
           of
           written
           lawes
           was
           no
           more
           prejudiciall
           to
           the
           people
           ,
           then
           to
           the
           King
           :
           great
           moderation
           therefore
           was
           used
           towards
           the
           people
           by
           all
           the
           Kings
           ,
           only
           
             Romulus
          
           was
           too
           harsh
           to
           the
           Nobility
           ,
           and
           so
           fell
           by
           their
           hands
           ,
           and
           
             Tarquin
          
           grew
           intollerably
           
           insolent
           towards
           all
           ,
           and
           so
           occasioned
           the
           expulsion
           of
           himselfe
           ,
           together
           with
           the
           extirpation
           of
           Kingly
           government
           .
        
         
           The
           word
           
             Tyrannus
          
           had
           been
           made
           odious
           all
           over
           
             Greece
          
           long
           before
           ,
           and
           now
           the
           word
           
             Rex
          
           is
           asmuch
           abominated
           ,
           and
           abjured
           amongst
           the
           
             Romans
          
           :
           so
           insufferable
           in
           all
           ages
           were
           the
           cruelties
           ,
           and
           excesses
           of
           lawlesse
           Monarchy
           .
           After
           Kings
           thus
           driven
           out
           ,
           all
           the
           rights
           of
           Majesty
           were
           devolved
           in
           equity
           to
           the
           whole
           people
           of
           Rome
           ,
           distinguisht
           then
           into
           
             Patritians
          
           and
           
             Plebeians
          
           :
           but
           the
           
             Patritians
          
           affecting
           an
           Aristocraticall
           form
           ,
           and
           seeking
           totally
           to
           exclude
           the
           
             Plebeians
          
           from
           communion
           in
           government
           ,
           they
           imbroyled
           the
           whole
           State
           in
           continuall
           warres
           ,
           and
           contestations
           for
           many
           ages
           together
           :
           and
           not
           being
           able
           to
           support
           their
           own
           weaker
           ,
           and
           lesser
           side
           lost
           all
           by
           degrees
           ,
           and
           brought
           upon
           themselves
           the
           worst
           inconveniences
           of
           corrupted
           Democracie
           .
           For
           the
           
             Plebeians
          
           having
           long
           remained
           contemptible
           under
           the
           indurance
           of
           many
           indignities
           by
           force
           at
           first
           obtained
           the
           defence
           of
           Tribunes
           ,
           and
           after
           so
           increased
           the
           same
           power
           ,
           that
           at
           last
           Censors
           ,
           Consuls
           ,
           Dictators
           ,
           all
           the
           chief
           Magistrates
           of
           Rome
           became
           subject
           to
           their
           check
           and
           sway
           .
           And
           whereas
           those
           assemblies
           managed
           by
           the
           Senate
           which
           were
           called
           
             Curiata
             Comitia
             ,
          
           or
           
             Centuriata
          
           had
           the
           predominance
           hitherto
           ,
           now
           the
           
             Tributa
             Comitia
          
           managed
           only
           by
           the
           
             Plebeians
          
           draw
           all
           power
           of
           chusing
           Magistrates
           ,
           and
           passing
           lawes
           to
           themselves
           .
           
             Quintius
          
           therefore
           blaming
           the
           Tribunes
           for
           not
           resting
           satisfied
           with
           what
           they
           had
           already
           gained
           from
           the
           Senate
           ,
           makes
           this
           sad
           complaint
           .
           You
           desired
           Tribunes
           ,
           (
           sayes
           he
           )
           we
           granted
           them
           ;
           you
           would
           have
           a
           Decemvirate
           created
           ,
           we
           permitted
           it
           .
           You
           grew
           weary
           of
           those
           ten
           Commissioners
           ,
           we
           deposed
           them
           .
           Your
           anger
           was
           not
           so
           pacified
           against
           their
           persons
           ,
           though
           most
           Noble
           ,
           and
           Honourable
           :
           we
           pursued
           them
           with
           death
           ,
           or
           banishment
           .
           You
           would
           againe
           create
           new
           Tribunes
           ,
           they
           were
           created
           .
           You
           would
           have
           the
           Consulship
           communicated
           to
           your
           party
           ,
           as
           a
           free
           gift
           ;
           it
           was
           conferred
           upon
           you
           ,
           though
           wee
           knew
           that
           gift
           was
           very
           unequall
           to
           our
           Order
           .
           You
           would
           have
           the
           Tribune
           power
           inlarged
           ,
           you
           would
           have
           an
           appeal
           lye
           from
           the
           Senate
           to
           you
           ,
           you
           would
           have
           your
           
             Plebeian
          
           acts
           binding
           to
           the
           Senate
           ,
           under
           pretence
           of
           dividing
           power
           with
           you
           ,
           we
           have
           indured
           ,
           and
           doe
           yet
           indure
           that
           all
           our
           right
           and
           share
           be
           usurped
           .
           It
           was
           
           alleadged
           also
           ,
           that
           even
           the
           Kings
           themselves
           had
           never
           attempted
           to
           violate
           the
           Majesty
           of
           that
           supreame
           Order
           ,
           and
           that
           the
           whole
           Common
           wealth
           of
           Rome
           did
           consist
           of
           something
           else
           ,
           besides
           the
           meer
           Comminalty
           ,
           but
           all
           will
           not
           prevaile
           :
           that
           which
           was
           due
           being
           once
           denied
           ,
           more
           then
           is
           due
           must
           be
           now
           restored
           by
           way
           of
           expiation
           .
           Aristocracy
           standing
           in
           competition
           with
           Democracy
           can
           say
           no
           more
           for
           it selfe
           (
           nor
           perhaps
           so
           much
           )
           then
           Monarchy
           can
           :
           the
           Senate
           it self
           therefore
           having
           been
           accessory
           in
           subverting
           Monarchy
           ,
           had
           implicitly
           pronounced
           the
           same
           judgment
           against
           Aristocracy
           .
           The
           truth
           is
           ,
           both
           Monarchy
           ,
           and
           Aristocracy
           ,
           are
           derivative
           formes
           ,
           and
           owe
           a
           dependance
           upon
           Democracy
           ,
           which
           though
           it
           be
           not
           the
           best
           ,
           and
           most
           exact
           forme
           for
           all
           nations
           and
           Empires
           at
           all
           times
           ,
           yet
           it
           is
           ever
           the
           most
           naturall
           ,
           and
           primarily
           authenticall
           ;
           and
           forsome
           times
           ,
           and
           places
           the
           most
           beneficiall
           .
           Howsoever
           the
           Romans
           never
           knew
           the
           benefit
           of
           Democracy
           ,
           so
           wisely
           and
           exactly
           regulated
           ,
           as
           it
           ought
           to
           bee
           ;
           for
           their
           
             Tributa
             Comitia
             ,
          
           were
           too
           adverse
           to
           the
           
             Patritian
          
           Order
           ,
           and
           very
           ill
           composed
           in
           themselves
           for
           order
           and
           decency
           .
           The
           whole
           State
           had
           not
           any
           just
           influence
           of
           consent
           in
           them
           by
           right
           of
           election
           or
           representation
           ,
           nor
           was
           that
           body
           of
           
             Plebeians
          
           themselves
           ,
           which
           did
           therein
           concurre
           to
           the
           nomination
           of
           Magistrates
           ,
           and
           sanction
           of
           Lawes
           ,
           any
           thing
           else
           commonly
           but
           a
           vast
           ,
           rude
           ,
           confused
           ,
           indigested
           heap
           of
           the
           vulgar
           .
        
         
           This
           the
           Senators
           might
           at
           first
           have
           amended
           ,
           and
           better
           disposed
           ,
           had
           they
           undertaken
           the
           same
           ,
           whilest
           they
           had
           superioritie
           ,
           or
           equality
           of
           power
           in
           the
           State
           :
           but
           in
           policie
           t
           is
           ,
           as
           in
           Logick
           :
           
             Vno
             dato
             absurdo
             sequuntur
             mille
             :
          
           Little
           neglects
           in
           fundamentall
           Institutions
           may
           draw
           on
           great
           mischiefs
           in
           the
           consequence
           .
           This
           time
           made
           evident
           amongst
           the
           Romanes
           ,
           for
           after
           many
           and
           very
           bloody
           disputes
           betwixt
           the
           Optimacy
           ,
           and
           populacy
           for
           sundrie
           ages
           ,
           at
           length
           the
           bulke
           of
           the
           Empire
           growing
           too
           spacious
           for
           the
           rule
           of
           the
           multitude
           (
           especially
           so
           tumultuously
           ,
           and
           disorderly
           assembled
           )
           a
           contrary
           change
           begins
           to
           be
           better
           relished
           .
           
             Sylla
          
           now
           observing
           such
           a
           conjuncture
           of
           affaires
           ,
           takes
           courage
           to
           reform
           this
           seditious
           ,
           turbulent
           Ochlocraty
           (
           notwithstanding
           that
           many
           gallant
           spirited
           men
           had
           perisht
           before
           in
           the
           enterprise
           )
           and
           though
           he
           pretend
           for
           Aristocracy
           ,
           yet
           his
           thoughts
           towre
           as
           high
           
           
           
           as
           Monarchy
           .
           
             Florus
          
           saies
           true
           of
           him
           :
           
             Susceptâ
             dictaturà
             rebus
             novis
             Reipub.
             statum
             confirmavit
             ,
             Tribunorumque
             plebis
             potestatem
             minuit
             ,
             &
             omne
             jus
             legum
             ferendarum
             ademit
             .
          
           Neverthelesse
           neither
           was
           
             Sylla
             ,
          
           nor
           his
           Favorite
           
             Pompey
          
           so
           certain
           and
           true
           to
           his
           own
           lordly
           principles
           ,
           as
           he
           ought
           to
           have
           been
           :
           for
           though
           they
           were
           both
           more
           daring
           then
           private
           men
           ,
           yet
           they
           were
           not
           so
           confident
           as
           the
           Lords
           of
           
             Rome
          
           should
           be
           :
           and
           therefore
           t
           is
           hard
           to
           say
           whether
           they
           did
           oppresse
           liberty
           ,
           or
           not
           settle
           the
           Principality
           with
           the
           greater
           expence
           of
           blood
           .
           Well
           might
           
             Caesar
          
           deride
           
             Sylla
          
           as
           a
           man
           not
           skild
           in
           letters
           ,
           nor
           able
           to
           dictate
           ,
           when
           he
           would
           make
           no
           other
           use
           of
           the
           Dictature
           ,
           but
           onely
           to
           inure
           
             Rome
          
           to
           the
           snaflle
           ,
           and
           break
           the
           Senate
           to
           the
           musle
           ,
           that
           an
           other
           might
           the
           readilier
           mount
           into
           the
           sadle
           .
           The
           body
           of
           
             Rome
          
           was
           now
           grown
           too
           grosse
           for
           a
           popular
           form
           ,
           and
           the
           populacy
           also
           of
           
             Rome
          
           had
           such
           errors
           ,
           and
           defects
           in
           the
           composition
           of
           it
           ,
           that
           according
           to
           the
           judgement
           of
           
             Tacitus
             ,
             Non
             aliud
             discor
             dantis
             patriae
             remedium
             fuit
             ,
             quam
             ut
             ab
             uno
             regeretur
             .
          
           T
           is
           strange
           ,
           that
           
             Augustus
          
           should
           so
           solemnly
           take
           advise
           of
           
             Maecenas
             ,
          
           and
           
             Agrippa
          
           about
           the
           quitting
           of
           the
           Empire
           ,
           after
           that
           he
           had
           expos'd
           himself
           to
           farre
           more
           danger
           in
           the
           winning
           of
           it
           ,
           then
           possibly
           could
           attend
           the
           holding
           of
           it
           .
           For
           without
           the
           advertisement
           of
           
             Maecenas
             ,
          
           his
           own
           easie
           accesse
           to
           the
           Imperiall
           Chaire
           by
           the
           sword
           might
           have
           sufficiently
           informed
           him
           ,
           
             Quod
             multorum
             imperium
             magnitudo
             rerum
             ferre
             non
             poterat
             .
          
           It
           had
           been
           farre
           more
           seasonable
           (
           in
           my
           opinion
           )
           if
           
             Augustus
          
           had
           entred
           into
           debate
           about
           the
           manner
           of
           government
           ,
           and
           had
           proposed
           rather
           ,
           whether
           a
           regall
           prerogative
           ,
           or
           something
           more
           ,
           or
           some
           thing
           lesse
           had
           been
           fit
           for
           that
           adjustment
           of
           time
           ,
           and
           other
           circumstances
           .
        
         
           The
           Romans
           had
           been
           sworn
           by
           
             Brutus
          
           upon
           the
           ejection
           of
           
             Tarquin
          
           never
           to
           suffer
           any
           man
           to
           reigne
           ,
           or
           to
           admit
           of
           regall
           power
           at
           
             Rome
             ,
          
           and
           perhaps
           a
           vain
           superstition
           might
           so
           farre
           prevail
           ,
           as
           to
           make
           the
           word
           
             reigne
             ,
          
           and
           yet
           not
           the
           
             thing
          
           detestable
           .
           What
           then
           is
           to
           be
           done
           ?
           is
           all
           supremacy
           of
           one
           man
           abjured
           ,
           or
           onely
           such
           a
           supremacy
           as
           
             Tarquin
          
           chalenged
           ?
           And
           if
           the
           intent
           of
           
             Brutus
          
           be
           dubious
           ,
           who
           shall
           determine
           that
           ,
           but
           such
           as
           have
           the
           same
           authority
           now
           ,
           as
           
             Brutus
          
           then
           had
           ?
           and
           may
           bind
           now
           ,
           where
           he
           did
           loose
           ;
           or
           loose
           now
           ,
           where
           he
           did
           then
           bind
           ?
           But
           soft
           ;
           three
           things
           especially
           touching
           the
           Imperiall
           Prerogative
           at
           
             Rome
          
           are
           now
           proper
           
           for
           our
           inquiry
           :
           First
           what
           power
           did
           the
           
             Caesars
          
           use
           ,
           and
           assume
           
             de
             facto
             ?
             Bodin
          
           gives
           just
           satisfaction
           to
           this
           :
           For
           
             Augustus
          
           (
           sayes
           he
           )
           though
           he
           did
           craftily
           dissemble
           ,
           and
           seem
           to
           settle
           a
           colour
           ,
           and
           shew
           of
           a
           Princely
           ,
           and
           not
           Kingly
           regiment
           by
           pretending
           onely
           to
           be
           Captain
           Generall
           of
           the
           Military
           Forces
           ,
           and
           Tribune
           for
           the
           Comminalties
           safetie
           ;
           yet
           having
           disposed
           of
           fourty
           Legions
           all
           over
           the
           Provinces
           ,
           and
           reserved
           three
           Legions
           about
           his
           own
           person
           for
           his
           own
           guard
           :
           and
           having
           placed
           garrisons
           in
           all
           Forts
           ,
           and
           places
           of
           importance
           ,
           he
           did
           exercise
           Kingly
           authority
           though
           without
           a
           Scepter
           ,
           or
           Diadem
           .
           His
           successors
           also
           addicted
           themselves
           to
           most
           cruell
           tyranny
           ,
           every
           one
           transcending
           his
           predecessor
           in
           acts
           of
           inhumanity
           ,
           except
           onely
           some
           few
           of
           them
           .
        
         
           2
           The
           next
           
             quaere
             ,
          
           then
           is
           about
           the
           right
           of
           this
           absolute
           jurisdiction
           ,
           and
           upon
           what
           Law
           ,
           or
           Commission
           it
           was
           grounded
           .
           The
           
             Lex
             Regia
             ,
          
           or
           the
           Law
           of
           Majesty
           (
           as
           
             Cremutius
          
           cals
           it
           )
           did
           absolve
           the
           Emperors
           
             ab
             omni
             legum
             coactione
             ,
          
           as
           
             Dion
          
           expresses
           it
           ;
           the
           principall
           vigor
           of
           it
           did
           consist
           in
           this
           ,
           that
           it
           did
           transferre
           Dictatorian
           power
           without
           limits
           of
           time
           upon
           them
           :
           and
           the
           Dictature
           ,
           we
           know
           ,
           was
           
             Legum
             nexu
             exoluta
             .
          
        
         
           Now
           this
           is
           the
           occasion
           of
           some
           dispute
           amongst
           Civilians
           ,
           for
           they
           all
           grant
           ,
           
             That
             no
             Law
             ,
             or
             Commission
             could
             discharge
             the
             Caesars
             from
             the
             bonds
             which
             God
             ,
             and
             Nature
             had
             imposed
             ;
             nor
             from
             that
             main
             dutie
             which
             Government
             it self
             inforces
             them
             to
             .
          
           No
           priviledge
           can
           free
           any
           Magistrate
           from
           the
           obligation
           of
           rendring
           to
           every
           one
           that
           which
           is
           his
           due
           ;
           nor
           can
           those
           primitive
           rules
           be
           annulled
           which
           proportion
           to
           every
           one
           his
           due
           ;
           especially
           those
           which
           proportion
           to
           States
           more
           then
           to
           particulars
           ,
           and
           attribute
           to
           ends
           ,
           more
           then
           to
           Meanes
           .
           It
           seems
           therefore
           to
           some
           Lawyers
           ,
           
             That
             the
             force
             of
             this
             Royall
             Law
             is
             to
             be
             restrained
             onely
             to
             forms
             ,
             and
             solemnities
             of
             such
             humane
             constitutions
             ,
             as
             might
             perhaps
             interpose
             ,
             and
             impede
             the
             Caesars
             in
             the
             execution
             of
             their
             main
             charge
             .
          
           And
           though
           other
           Lawyers
           do
           not
           allow
           this
           restriction
           ,
           yet
           I
           conceive
           it
           very
           rational
           ,
           for
           even
           the
           Dictators
           themselves
           when
           they
           were
           acquitted
           of
           all
           Laws
           ,
           yet
           had
           this
           Law
           affixed
           to
           that
           very
           Commission
           which
           did
           therefore
           acquit
           them
           ,
           that
           they
           should
           take
           more
           care
           ,
           and
           might
           be
           the
           better
           inabled
           to
           provide
           ,
           
             Ne
             quid
             detrimenti
             capeat
             Respub.
          
           All
           things
           which
           stood
           in
           direct
           order
           to
           that
           end
           ,
           for
           which
           they
           had
           Dictatorian
           power
           
           put
           into
           their
           hands
           ,
           (
           
             viz.
          
           the
           suppressing
           of
           such
           a
           sedition
           at
           home
           ,
           or
           the
           finishing
           of
           such
           a
           warre
           abroad
           ,
           or
           some
           other
           designe
           )
           might
           lawfully
           be
           done
           ,
           any
           opposition
           of
           particular
           Laws
           ,
           or
           formalities
           notwithstanding
           .
           But
           if
           the
           Dictator
           himself
           did
           walk
           excentrically
           ,
           or
           contrary
           to
           this
           end
           ,
           he
           was
           not
           exempted
           from
           resistance
           during
           his
           terme
           of
           command
           ,
           nor
           from
           giving
           an
           account
           after
           the
           expiration
           of
           the
           same
           .
        
         
           The
           last
           thing
           inquirable
           into
           is
           the
           date
           ,
           or
           commencement
           of
           this
           Royall
           Law
           :
           and
           this
           also
           is
           not
           agreed
           upon
           of
           all
           sides
           .
           
             Arnissaeus
          
           will
           needs
           referre
           the
           time
           of
           this
           Law
           to
           
             Augustus
          
           his
           reigne
           :
           but
           his
           reason
           is
           exceeding
           weak
           :
           
             Aliàs
             enim
          
           (
           saies
           he
           )
           
             injusti
             possessores
             fuissent
             tam
             Augustus
             ,
             quam
             Tiberius
             ,
             &
             caeteri
             regnatricis
             domus
             sucsessores
             ,
             nec
             leges
             ferre
             novas
             jure
             potuissent
             .
          
        
         
           I
           shall
           not
           stand
           to
           answer
           this
           ,
           I
           shall
           rather
           herein
           follow
           
             Bodin
             ,
          
           for
           that
           he
           was
           not
           onely
           a
           grave
           Statesman
           ,
           but
           a
           learned
           Lawyer
           also
           .
           Now
           in
           his
           judgement
           ,
           and
           if
           we
           may
           credit
           his
           reading
           ,
           this
           royall
           Law
           was
           first
           passed
           in
           
             Vespasians
          
           dayes
           ,
           and
           he
           gives
           some
           proofs
           ,
           and
           quotes
           Authorities
           for
           confirmation
           of
           the
           same
           .
           Besides
           others
           ,
           he
           cites
           
             Suetonius
             ,
          
           censuring
           thus
           of
           
             Caligula
             :
             Paerum
             abfuit
             quin
             diadema
             sumeret
             ,
             aec
             speciem
             Prinoipatus
             in
             regnum
             converteret
             .
          
           Also
           of
           
             Tiberius
             ,
          
           he
           censures
           thus
           :
           
             Faedissima
             servitute
             Remp.
             oppressit
             .
          
           He
           cals
           his
           reigne
           meer
           tyranny
           ,
           and
           oppression
           .
           
             Bodin
          
           therefore
           having
           defined
           Princely
           government
           to
           be
           either
           a
           State
           of
           Optimacy
           ,
           or
           Populacy
           wherein
           some
           one
           has
           preeminence
           above
           all
           other
           particular
           persons
           ,
           and
           is
           called
           
             Princeps
             ,
          
           that
           is
           ,
           
             Primus
             :
          
           He
           concludes
           that
           the
           Common-wealth
           of
           Rome
           from
           
             Augustus
          
           and
           his
           immediate
           successors
           ,
           
             Vsque
             ad
             Flavium
             Vespasianum
             Principatus
             dicebatur
             :
          
           and
           he
           closes
           all
           with
           this
           ,
           that
           from
           the
           battell
           of
           
             Actium
             ,
          
           the
           State
           of
           Rome
           was
           neither
           popular
           ,
           nor
           Aristocraticall
           ,
           nor
           regall
           ,
           but
           mixt
           of
           all
           .
           By
           all
           this
           we
           see
           ,
           that
           our
           great
           Irish
           Prelate
           ,
           when
           he
           sends
           us
           for
           St.
           
           
             Pauls
          
           meaning
           to
           the
           Romane
           Empire
           before
           
             Vespasians
          
           dayes
           ,
           there
           to
           find
           out
           what
           soveraigne
           power
           is
           irresistible
           ;
           He
           sends
           us
           not
           to
           regall
           power
           ,
           more
           then
           to
           Aristocraticall
           ,
           or
           Democraticall
           .
           I
           will
           therefore
           put
           the
           case
           stronger
           against
           my self
           :
           and
           make
           it
           my
           
             quaere
             ,
          
           what
           irresistibility
           is
           due
           to
           
             Domitian
          
           after
           his
           Fathers
           ,
           and
           Brothers
           death
           .
           And
           here
           first
           ,
           I
           may
           except
           against
           the
           Royall
           Law
           it self
           passed
           in
           
             Vespasians
          
           time
           ,
           as
           not
           being
           the
           
           compleat
           voluntary
           lawfull
           act
           both
           of
           Patritians
           ,
           and
           Plebeians
           .
           For
           besides
           that
           the
           Senate
           had
           been
           now
           long
           over-awed
           ,
           and
           corrupted
           many
           wayes
           by
           the
           acts
           of
           the
           Court
           ;
           we
           know
           the
           
             Tributa
             Comitia
          
           are
           also
           totally
           depraved
           ,
           and
           evirtuated
           by
           being
           called
           out
           of
           the
           field
           into
           the
           palace
           ,
           insomuch
           that
           all
           liberty
           of
           choice
           and
           suffrage
           is
           lost
           ,
           to
           that
           great
           convention
           ,
           and
           it
           is
           now
           turned
           into
           a
           ridiculous
           solemnity
           .
        
         
           Wherefore
           when
           
             Nero
          
           was
           to
           be
           deposed
           ,
           and
           all
           his
           barbarous
           acts
           of
           inhumanity
           to
           be
           accounted
           for
           ,
           no
           
             plebiscitum
          
           could
           bee
           obtained
           ,
           an
           act
           of
           the
           Senate
           only
           was
           past
           to
           declare
           him
           an
           enemy
           of
           mankind
           .
           But
           I
           shall
           not
           insist
           upon
           this
           ,
           I
           shall
           grant
           the
           royall
           law
           to
           be
           a
           good
           law
           ,
           and
           enacted
           in
           a
           full
           assembly
           of
           both
           the
           States
           ,
           yet
           still
           I
           shall
           maintaine
           ,
           that
           the
           law-makers
           did
           not
           passe
           any
           thing
           to
           
             Vespatian
             ,
          
           or
           his
           successors
           ,
           but
           only
           in
           order
           to
           the
           publick
           good
           ,
           and
           safety
           :
           nor
           did
           they
           grant
           away
           their
           owne
           original
           right
           ,
           and
           power
           in
           themselves
           ,
           by
           granting
           a
           fiduciary
           use
           and
           administration
           of
           that
           right
           ,
           and
           power
           to
           the
           Emperors
           .
           The
           whole
           body
           of
           the
           law
           will
           furnish
           testimonies
           to
           this
           purpose
           ,
           that
           the
           Emperour
           is
           not
           proprietary
           of
           his
           subjects
           ,
           or
           hath
           any
           interest
           at
           all
           in
           them
           to
           his
           own
           use
           meerely
           .
        
         
           Give
           me
           leave
           to
           frame
           a
           case
           upon
           supposition
           .
           Conceive
           that
           the
           major
           part
           of
           the
           
             Patritiaens
             ,
          
           and
           
             Plebeians
          
           all
           over
           the
           Roman
           Empire
           are
           converted
           to
           the
           faith
           of
           Christ
           :
           conceive
           that
           
             Domitian
          
           (
           whose
           claime
           is
           by
           the
           law
           past
           to
           his
           Father
           )
           hates
           Christianity
           ,
           and
           being
           incited
           by
           his
           South-saying
           Priests
           ,
           his
           Concubines
           ,
           and
           parasiticall
           Libertines
           to
           eradicate
           true
           Religion
           ,
           and
           inrich
           himselfe
           by
           the
           great
           spoyle
           of
           the
           professors
           thereof
           ,
           sets
           up
           such
           an
           idol
           ,
           and
           makes
           such
           an
           edict
           for
           the
           generall
           adoration
           thereof
           ,
           as
           the
           
             Persian
          
           Monarch
           once
           did
           .
           Conceive
           that
           the
           Christians
           ,
           both
           
             Senators
          
           and
           
             Plebeians
          
           petition
           for
           their
           lives
           ,
           but
           are
           rejected
           ,
           and
           seeing
           a
           number
           of
           Assasins
           armed
           ready
           to
           rush
           upon
           them
           ,
           betake
           themselves
           to
           their
           defence
           ,
           and
           rely
           upon
           forcible
           resistance
           .
           Conceive
           further
           that
           they
           first
           acquaint
           
             Domitian
          
           with
           their
           resolutions
           ,
           and
           thus
           publish
           the
           justice
           thereof
           .
        
         
           
             May
             it
             please
             your
             sacred
             imperiall
             Majesty
             ,
             the
             peaceable
             and
             gentle
             principles
             of
             our
             pure
             Religion
             teach
             us
             rather
             to
             suffer
             moderate
             wrongs
             from
             private
             hands
             ,
             then
             to
             offer
             the
             least
             injurious
             violence
             to
             Princes
             .
             
             Neverthelesse
             since
             (
             after
             all
             our
             vain
             supplications
             )
             wee
             see
             our selves
             remorsely
             designed
             to
             a
             generall
             massacre
             ,
             for
             not
             obeying
             you
             against
             God
             :
             and
             since
             you
             expect
             ,
             that
             we
             should
             tamely
             surrender
             not
             only
             out
             estates
             ,
             and
             such
             other
             rights
             as
             are
             in
             our
             arbitrary
             disposition
             ,
             but
             our
             lives
             also
             ,
             and
             the
             Gospell
             it selfe
             (
             of
             neither
             whereof
             wee
             are
             masters
             ,
             at
             discretion
             )
             for
             asmuch
             also
             ,
             as
             we
             being
             the
             major
             part
             of
             the
             State
             ,
             and
             virtually
             that
             whole
             Community
             from
             which
             you
             derive
             your
             Commission
             ,
             and
             for
             whose
             behoefe
             alone
             you
             are
             bound
             to
             pursue
             that
             Commission
             ,
             and
             not
             to
             decline
             from
             the
             maine
             intendment
             of
             it
             :
             and
             whereas
             further
             wee
             have
             not
             so
             totally
             devested
             our selves
             by
             intrusting
             you
             with
             power
             ,
             but
             that
             we
             are
             to
             give
             some
             account
             to
             God
             ,
             and
             the
             law
             if
             wee
             oppose
             not
             generall
             subversion
             wher
             .
             wee
             may
             ,
             especially
             we
             being
             now
             farther
             intituled
             to
             defence
             by
             the
             extraordinary
             law
             of
             generall
             necessity
             (
             of
             the
             benefit
             of
             which
             iron
             law
             ,
             particular
             men
             are
             not
             wholly
             abridged
             )
             we
             are
             compelled
             hereby
             to
             protest
             ,
             and
             remonstrate
             to
             all
             the
             world
             ,
             that
             we
             take
             now
             up
             these
             one
             just
             arms
             only
             for
             defence
             to
             secure
             our
             Lives
             ,
             Liberties
             ,
             and
             Religion
             ,
             against
             the
             bloody
             emissaries
             ,
             which
             indeed
             from
             your
             undue
             warrant
             can
             derive
             no
             authority
             ;
             and
             not
             to
             bridle
             any
             just
             authority
             of
             yours
             ,
             or
             to
             attempt
             any
             thing
             against
             that
             idolatrous
             devotion
             which
             hath
             been
             hitherto
             established
             by
             law
             .
             And
             because
             we
             impute
             it
             to
             the
             wretched
             falsities
             and
             artifices
             of
             calumniators
             that
             your
             Majesty
             is
             incensed
             against
             us
             ,
             and
             our
             Religion
             ,
             and
             misinformed
             of
             our
             intentions
             :
             wee
             crave
             leave
             farther
             to
             declare
             ,
             that
             we
             though
             we
             are
             free-men
             ,
             and
             not
             slaves
             ,
             and
             have
             some
             share
             in
             Empire
             it selfe
             ,
             and
             are
             not
             meer
             subjects
             ,
             will
             yet
             continue
             in
             the
             same
             obedience
             ,
             as
             our
             Ancestors
             payd
             you
             for
             peace
             sake
             ,
             if
             we
             may
             not
             be
             driven
             to
             extreamities
             .
             And
             as
             for
             our
             Religion
             ,
             it
             is
             no
             other
             then
             a
             holy
             blessed
             law
             revealed
             from
             heaven
             ,
             prescribed
             for
             the
             good
             of
             all
             immortall
             ,
             rationall
             creatures
             ,
             more
             beneficiall
             to
             Princes
             then
             Paeganisme
             ,
             and
             such
             as
             without
             diminution
             of
             power
             you
             may
             submit
             to
             ,
             and
             cast
             down
             your
             Crowne
             before
             .
             In
             the
             like
             manner
             also
             it
             will
             concern
             your
             imperiall
             office
             rather
             to
             protect
             us
             then
             those
             that
             seek
             our
             subversion
             ,
             as
             being
             the
             greater
             ,
             and
             nobler
             part
             of
             the
             Empire
             ,
             and
             better
             devoted
             to
             your
             person
             ,
             and
             Crowne
             then
             they
             are
             .
             Neither
             is
             it
             distrust
             in
             our
             owne
             numbers
             ,
             forces
             ,
             or
             advantages
             that
             drawes
             these
             lowly
             ,
             loyall
             expressions
             from
             us
             ,
             nor
             is
             it
             any
             doubt
             in
             our
             cause
             :
             for
             Christianity
             dies
             as
             much
             lift
             up
             the
             heart
             in
             a
             just
             war
             ,
             as
             it
             dies
             weaken
             the
             hands
             in
             unjust
             enterprises
             ;
             and
             the
             world
             shall
             see
             it
             is
             as
             far
             from
             transforming
             us
             into
             ashes
             ,
             as
             into
             woolves
             .
             Prefer
             your
             sacred
             eares
             therefore
             ,
             we
             pray
             you
             ,
             from
             the
             sugges●ions
             of
             our
             enemies
             ,
             and
             
             the
             abusers
             ,
             who
             may
             render
             us
             in
             your
             thoughts
             either
             absolutely
             disloyall
             ,
             or
             hestially
             servile
             ,
             and
             doe
             usually
             traduce
             our
             Religion
             as
             being
             utterly
             inconsistent
             either
             with
             duty
             ,
             or
             magnanimity
             .
             Let
             it
             bee
             a
             confutation
             to
             them
             at
             this
             present
             ,
             that
             we
             doe
             neither
             derogate
             in
             this
             case
             from
             your
             Majesties
             prerogative
             ,
             nor
             utterly
             renounce
             our
             owne
             interests
             :
             and
             yet
             that
             we
             doe
             rather
             fore-judge
             our selves
             ,
             inasmuch
             as
             though
             we
             doe
             not
             disclaim
             ,
             yet
             we
             forbeare
             to
             claime
             a
             right
             of
             establishing
             true
             Religion
             ,
             and
             abolishing
             idolatry
             ;
             as
             also
             of
             bringing
             your
             seducers
             to
             condigne
             punishment
             .
             And
             thus
             far
             wee
             condiscend
             in
             all
             humility
             for
             our
             blessed
             Religions
             sake
             ,
             that
             th●t
             may
             be
             liable
             to
             no
             aspersions
             ,
             as
             if
             it
             had
             any
             causality
             in
             this
             war
             ,
             and
             that
             you
             may
             receive
             in
             the
             better
             apprehension
             ,
             and
             relish
             of
             the
             profession
             from
             the
             humble
             comportment
             of
             the
             professors
             .
             It
             is
             not
             in
             us
             to
             set
             an
             end
             to
             these
             broyles
             because
             we
             have
             no
             prevalence
             with
             you
             to
             gaine
             just
             satisfaction
             from
             you
             ,
             but
             it
             is
             in
             you
             without
             all
             impediment
             to
             quiet
             our
             party
             ,
             in
             regard
             that
             we
             fight
             not
             now
             for
             a
             well
             being
             ,
             but
             a
             meer
             being
             :
             not
             that
             Paganisme
             may
             be
             subverted
             ,
             but
             that
             Christianity
             may
             subsist
             :
             all
             our
             conditions
             are
             intirely
             in
             your
             owne
             hands
             ,
             and
             they
             speake
             no
             more
             but
             this
             ,
             let
             us
             have
             hopes
             to
             remaine
             safe
             ,
             and
             you
             shall
             have
             assurances
             to
             remain
             Caesar
             .
          
        
         
           If
           his
           Grace
           of
           
             Armagh
          
           like
           not
           this
           Remonstrance
           ,
           let
           him
           frame
           an
           answer
           to
           it
           ,
           &
           in
           so
           doing
           he
           shall
           appear
           a
           profounder
           Scholer
           ,
           a
           more
           judicious
           Statesman
           ,
           a
           more
           peaceable
           Patriot
           ,
           a
           more
           godly
           Preacher
           then
           his
           last
           Sermon
           upon
           the
           13.
           
           
             Rom.
          
           did
           shew
           him
           .
           I
           am
           sure
           there
           is
           no
           man
           that
           lives
           in
           these
           dayes
           ,
           can
           say
           I
           have
           fained
           an
           impossible
           case
           ,
           especially
           when
           He
           sees
           two
           Parliaments
           of
           two
           Protestant
           Kingdomes
           driven
           to
           petition
           for
           their
           lives
           to
           a
           Prince
           that
           does
           acknowledge
           the
           truth
           of
           the
           Protestant
           Religion
           ,
           and
           the
           priviledges
           of
           both
           Parliaments
           :
           and
           the
           liberties
           of
           both
           Kingdomes
           ,
           and
           yet
           brings
           a
           third
           Popish
           Kingdome
           against
           them
           ;
           though
           traiterously
           besmear'd
           in
           the
           blood
           of
           thousands
           of
           Protestants
           ,
           and
           proclaimed
           against
           by
           the
           King
           himselfe
           ,
           as
           the
           most
           execrable
           monsters
           of
           men
           .
           But
           perhaps
           our
           Primate
           will
           say
           that
           the
           Roman
           law
           of
           royalty
           did
           extend
           farther
           ,
           and
           that
           the
           people
           thereby
           did
           conferre
           to
           ,
           and
           upon
           the
           Emperour
           ,
           
             omne
             suum
             imperium
             &
             potestatem
             ,
          
           and
           thereupon
           it
           was
           said
           ,
           
             Omnia
             poterat
             imperator
             ,
          
           and
           
             Quicquid
             Principi
             placebat
             Legis
             habebat
             vigorem
             .
          
           I
           take
           these
           to
           be
           no
           parts
           of
           the
           royall
           Law
           ,
           but
           only
           severall
           glosses
           ,
           and
           interpretations
           of
           Jurists
           thereupon
           ,
           yet
           all
           these
           extend
           no
           farther
           
           then
           to
           a
           perpetuall
           dictature
           .
           For
           the
           people
           could
           conferre
           no
           more
           on
           the
           Emperour
           ,
           then
           what
           it
           had
           in
           it selfe
           ;
           and
           no
           man
           will
           say
           ,
           that
           the
           people
           had
           any
           power
           to
           destroy
           it selfe
           :
           and
           what
           end
           could
           the
           people
           have
           (
           if
           that
           Law
           might
           bee
           said
           to
           bee
           the
           peoples
           act
           )
           in
           inslaving
           themselves
           ,
           or
           giving
           away
           the
           propriety
           of
           themselves
           ?
           where
           the
           Princes
           pleasure
           is
           entertained
           for
           Law
           ,
           it
           is
           intended
           that
           that
           pleasure
           of
           the
           Prince
           shall
           bee
           naturall
           ,
           and
           prudentiall
           ,
           and
           that
           it
           shall
           be
           first
           regulated
           by
           Law
           if
           not
           in
           its
           formalities
           ,
           yet
           in
           its
           essentials
           .
           
             Grotius
          
           tells
           us
           of
           the
           
             Campanians
          
           how
           they
           did
           resigne
           themselves
           ,
           and
           all
           that
           they
           possest
           
             in
             ditionem
             Romanorum
             :
          
           and
           hee
           conceives
           ,
           that
           by
           this
           resignation
           ,
           they
           did
           make
           the
           Romans
           their
           proprietaries
           .
           By
           the
           favour
           of
           
             Grotius
             ,
          
           I
           think
           there
           is
           stronger
           reason
           ,
           that
           no
           Nation
           yet
           ever
           did
           voluntarily
           or
           compulsorily
           embrace
           servitude
           ,
           or
           intend
           submission
           to
           it
           :
           it
           is
           more
           agreeable
           to
           nature
           and
           sense
           to
           expound
           this
           word
           
             ditio
          
           in
           a
           mild
           sense
           ,
           and
           to
           suppose
           that
           the
           
             Campanians
          
           did
           intend
           to
           incorporate
           themselves
           with
           the
           
             Romans
             ,
          
           and
           to
           live
           under
           the
           same
           government
           or
           dition
           ,
           and
           no
           other
           ;
           and
           not
           only
           reason
           ,
           but
           the
           true
           story
           makes
           this
           good
           :
           and
           evidence
           of
           fact
           ,
           the
           strongest
           of
           proofes
           puts
           it
           out
           of
           doubt
           ,
           that
           the
           
             Campanians
          
           were
           not
           at
           all
           differenced
           in
           freedome
           from
           the
           Citizens
           of
           Rome
           themselves
           .
           In
           briefe
           we
           may
           rely
           upon
           these
           assertions
           .
        
         
           First
           ,
           there
           is
           no
           certainty
           of
           any
           Nations
           ,
           that
           ever
           they
           so
           formally
           did
           resigne
           themselves
           in
           Terms
           ,
           as
           the
           
             Romans
             ,
          
           and
           
             Campanians
          
           did
           here
           :
           scarce
           any
           story
           can
           parallell
           such
           particular
           grants
           of
           Soveraignty
           .
        
         
           Secondly
           ,
           if
           these
           be
           expounded
           mildly
           ,
           and
           in
           favour
           of
           publick
           liberty
           as
           they
           ought
           ,
           they
           can
           create
           no
           prejudice
           at
           all
           to
           those
           Nations
           which
           enacted
           them
           ,
           or
           any
           other
           .
        
         
           Thirdly
           ,
           if
           they
           be
           expounded
           in
           a
           tortious
           ,
           unnaturall
           sense
           ,
           they
           are
           to
           be
           damned
           ,
           and
           rejected
           by
           all
           people
           ,
           and
           they
           remain
           no
           way
           vigorous
           ,
           or
           obligatory
           in
           any
           country
           whatsoever
           .
           If
           the
           Primate
           have
           now
           recourse
           to
           the
           practise
           of
           the
           Christians
           in
           the
           first
           ages
           ,
           and
           urge
           ,
           that
           because
           ,
           they
           used
           no
           arms
           but
           tears
           ,
           and
           prayers
           when
           they
           were
           oppressed
           ,
           wee
           ought
           to
           doe
           the
           like
           :
           we
           answer
           ,
        
         
           First
           ,
           The
           Christians
           till
           
             Constantines
          
           time
           in
           probability
           were
           
           not
           equall
           in
           numbers
           ,
           and
           forces
           ,
           with
           the
           Pagans
           ,
           whatsoever
           
             Tertullian
          
           might
           conceive
           .
        
         
           Secondly
           ,
           if
           they
           were
           ,
           they
           wanted
           other
           advantages
           of
           arms
           ,
           commands
           ,
           and
           other
           opportunities
           to
           free
           themselves
           .
           
             Aug.
             Caesar
          
           by
           fourty
           Legions
           ,
           and
           the
           strength
           of
           Cittadels
           ,
           and
           other
           places
           of
           strength
           yoked
           and
           inthralled
           fourty
           times
           as
           many
           in
           number
           as
           those
           Legions
           ;
           and
           so
           did
           but
           purchase
           fear
           for
           fear
           ,
           making
           himself
           as
           formidable
           to
           the
           people
           ,
           as
           the
           people
           was
           to
           him
           .
        
         
           Thirdly
           ,
           if
           they
           wanted
           no
           power
           ,
           nor
           advantage
           ,
           they
           might
           want
           policie
           to
           infranchise
           Religion
           ,
           perhaps
           they
           might
           be
           tainted
           with
           
             Tertullians
          
           opinion
           ,
           who
           thought
           it
           not
           onely
           unlawfull
           to
           resist
           tyranny
           ,
           but
           also
           to
           flie
           from
           it
           .
        
         
           Fourthly
           ,
           History
           is
           clear
           ,
           that
           in
           
             Constantines
          
           dayes
           ,
           they
           did
           adhere
           to
           him
           being
           a
           Christian
           ,
           and
           fight
           against
           
             Licinius
          
           being
           a
           Pagan
           ,
           and
           their
           Enemie
           .
           And
           in
           the
           reigne
           of
           
             Theodosius
             ,
          
           such
           Christians
           as
           lived
           in
           
             Persia
             ,
          
           and
           were
           there
           tyrannically
           and
           cruelly
           treated
           ,
           did
           incite
           the
           Romane
           Emperour
           to
           undertake
           their
           defence
           against
           their
           own
           naturall
           Lord
           .
        
         
           Let
           this
           be
           sufficient
           for
           the
           Romane
           storie
           ,
           and
           for
           the
           phanning
           out
           of
           our
           way
           such
           advantages
           ,
           as
           the
           Primate
           ,
           and
           his
           fellow
           Royalists
           may
           seem
           there
           to
           lay
           hold
           of
           in
           expounding
           this
           text
           of
           the
           13.
           of
           
             Rom.
          
           to
           our
           prejudice
           :
           our
           method
           now
           hands
           us
           to
           our
           own
           Laws
           ,
           and
           Chronicles
           ,
           let
           us
           follow
           our
           Preacher
           thither
           .
           If
           St.
           
             Paul
          
           teach
           us
           that
           the
           supreame
           power
           is
           not
           to
           be
           resisted
           by
           any
           persons
           meerly
           inferior
           ,
           and
           subordinate
           :
           but
           leaves
           us
           no
           certain
           rule
           ,
           whereby
           to
           discern
           what
           that
           supreme
           power
           is
           in
           all
           Countreys
           :
           our
           Preacher
           should
           do
           well
           to
           let
           us
           know
           what
           he
           utters
           out
           of
           his
           meer
           Text
           ,
           and
           what
           he
           utters
           out
           of
           his
           own
           imagination
           .
           
             Barclay
             ,
             Grotius
             ,
             Arnisseus
             ,
          
           all
           our
           Royalists
           besides
           are
           so
           ingenious
           ,
           as
           to
           acknowledge
           ,
           that
           a
           Prince
           in
           an
           Aristocracy
           ,
           or
           compounded
           Democracie
           is
           not
           so
           irresistible
           ,
           as
           an
           absolute
           Monarch
           :
           nay
           in
           Monarchy
           they
           do
           acknowledge
           degrees
           also
           .
           What
           shall
           we
           think
           then
           of
           this
           Prelate
           ,
           who
           without
           proving
           
             Caesar
          
           an
           absolute
           Monarch
           ,
           or
           reducing
           England
           to
           the
           pattern
           of
           Rome
           ,
           or
           stepping
           at
           all
           out
           of
           his
           Text
           ,
           where
           neither
           Rome
           ,
           nor
           England
           is
           mentioned
           ,
           yet
           will
           out
           of
           his
           Text
           condemne
           both
           Rome
           and
           England
           ,
           and
           by
           consequence
           all
           other
           States
           to
           the
           remedilesse
           
           servitude
           of
           non-resistance
           ?
           The
           Emperour
           of
           Germany
           is
           now
           
             Caesars
          
           successor
           ,
           and
           not
           denyed
           to
           be
           the
           supreme
           Magistrate
           in
           that
           country
           ,
           in
           diverse
           respects
           :
           yet
           the
           Electors
           ,
           and
           other
           Princes
           are
           in
           some
           respect
           supreame
           also
           in
           their
           severall
           territories
           ,
           and
           may
           use
           resistance
           against
           the
           Emperour
           in
           some
           cases
           .
           Now
           if
           our
           Preacher
           may
           except
           
             Germany
          
           out
           of
           his
           Text
           ,
           why
           not
           
             England
             ,
          
           unlesse
           He
           will
           appeale
           to
           something
           beyond
           his
           Text
           ?
           and
           if
           
             England
             ,
          
           why
           not
           others
           ?
           and
           if
           hee
           except
           ,
           nor
           
             Germany
             ,
          
           nor
           
             England
             ,
          
           nor
           any
           :
           nor
           will
           refer
           himselfe
           to
           any
           other
           authority
           but
           his
           Text
           ,
           which
           mentions
           no
           particulars
           :
           let
           Him
           inlarge
           his
           Sermon
           ,
           and
           be
           a
           little
           more
           ingenious
           ,
           and
           vouchsafe
           us
           some
           account
           why
           He
           is
           induced
           thus
           to
           confound
           all
           formes
           of
           government
           ,
           and
           to
           recede
           from
           the
           judgement
           of
           all
           Polititians
           .
           But
           soft
           ,
           what
           have
           we
           to
           doe
           with
           a
           meer
           Divine
           ?
           let
           the
           Monarchy
           of
           
             England
          
           speak
           for
           it selfe
           ,
           let
           Divinity
           ,
           and
           Law
           ,
           and
           Policy
           be
           admitted
           into
           this
           Junto
           ,
           for
           that
           which
           is
           to
           be
           the
           subject
           of
           this
           consultation
           is
           to
           be
           reckoned
           
             inter
             agenda
             ,
          
           and
           not
           
             inter
             credenda
             .
          
        
         
           FINIS
           .
        
      
       
         
           Eerata
           .
        
         
           Pag.
           3.
           l.
           4.
           r.
           desire
           them
           .
           p.
           21.
           l.
           30.
           r.
           
             Dramoctidas
             .
          
           p.
           37.
           l.
           7.
           dele
           the
           .
           p.
           38.
           l.
           3.
           r.
           
             commune
             jus
             vetet
             .
          
           p.
           42.
           l.
           1.
           for
           death
           r.
           slavery
           .
        
         
      
    
    

