SECT. 1.

TO Judge the Judges of a King, for the Blood of their own Soveraign, shed by a High-Court of Justice, erected by a Parliament, who were put upon it by an Army, that had fought against him, overcome his forces, and were in possession of his per­son: [Page 2]and all this by men professing themselves to be the People of God, and engaged in the Cause of God, and calling upon the Name of God in fasting and prayer: tis one of the greatest causes that ever came before men: For it is not between man and man, but between Judges and Judges, Court and Court, Power and Power, Religion and Reli­gion, Law and Law, Justice and Ju­stice, between the Lords anointed and men anointed with gifts; 'tis for Sacred blood against Holy persons: 'tis between gods and gods: And therefore the judgement can be expected from none, but from him who judgeth among the gods. Isal. 82.1.

It doth properly and only belong unto God to judge the controversies of his own house, between his King, his anointed, so he was: and his people, (so they claim). And in so high a difference as Blood and Life, which al­so is his: shed in an open Court, with the face of authority, in the name of [Page 3]Justice: in the sight of all the world: It doth not only belong to him to judge, but to judge in an high, open and extraordinary way, according to the nature of the fact which is truly extra­ordinary and transcendent. He hath begun to do so, and will perfect that which concerns him: the cause is be­fore him, and his judgements have not slept these twelve years, but have been [...]ledge [...]t work secretly or openly, and that in high and eminent dispensations on both sides, now made visible in some degree to the grossest and darkest [...]ledge [...]enses of men, though they do not, or will not understand: but they shall see: The cause being before him, it must not [...]ledge [...]e taken out of his hands, into an in­ [...]ledge [...]eriour or Common Justice. If we will undertake to give or declare [...]ledge [...]udgement upon it, we must understand what proceedings have been before him, concerning it, and so go on in the [...]ledge [...]ame line of Justice, according to his word and works, which are eternally the [Page 4]same, constant to themselves now and in all ages: And therefore if we will know his works already done, and his mind, what more is to be done, w [...]redge [...] must consult his word which will shew us both.

SECT. 2.

I Have observed recorded in th [...]redge [...] holy Law of God, the Scriptures, fiv [...]redge [...] kinds of Blood, all of a different nature which if they be shed, do cry with [...]redge [...] different voice unto God, and accord­ingly do procure different justice fro [...]redge [...] him. The first is, mans Blood, or th [...]redge [...] blood of meer man. The second i [...]redge [...] righteous Blood, or the blood of right [...]redge [...] ous and sacred persons. The third i [...]redge [...] accursed blood, or the blood of guil [...]redge [...] condemned men. The fourth is, th [...]redge [...] Blood of our Lord Jesus. The fifth i [...]redge [...] the Blood of Martyrs or Witnesses. Th [...]redge [...] right of all these (and not less then [...]redge [...] [Page 5]all) being understood from the Law of God, we may be enabled to make a full judgement in this case.

SECT. 3.

COncerning the first of these, Mans Blood, God hath given an express Law, Whoso sheddeth mans blood, by man shall his blood be shed. Tis true, the present Inquisition is for Blood of a higher nature; yet it will be much to our purpose fully to discourse this Law; Because, 1. Tis a general and fundamental Law, the first and only civil Law that God hath given all man­kind, from whence the justice and right of Nations is derived. 2. As it [...]ledge [...]s the great Law against Blood; so it [...]ledge [...]nstitutes Magistracy, by whom, the manner how, and the reason why Blood [...]ledge [...]s to be avenged, and therefore very proper to our case. 3. This Law was [...]ledge [...]trongly urged against the life of the [Page 6]King by his Judges, and is now as strongly urged against them: as if it had two edges to cut both wayes. Tis therefore necessary that we try the Law it self, and examine where the right of it lies, and how it is that it hath been on both sides.

If we will understand the Justice of a Law fully, we must consider the time in which, and the evils against which it was made: This Law was given to Noah and his family upon the drown­ing of the old world, Genesis 9. for the general corruption and violence that was in it: and upon the planting of a new world, to prevent the like corruption and vio­lence. Therefore that we may see the reason of this Law, we must take a view of the constitution and corruption of the old world: which I would the rather do, because, God hath made that great revolution an example of his judgements upon People and Na­tions to the end of the world: As it was in the dayes of Noah, so shall it be, [Page 7]&c. and 'tis to us a glass, wherein we may see the corruption, violence, and fall of that party in this Nation, that are now under water: This discourse therefore will be of a double use to us, to inform us. 1. Of the Primitive reason of this institution of Law and Magistracy. And, 2. Of the nature and principles of that party that have acted of late against both: 'Tis true, if we think it sufficient to run down a few guilty persons, it may be done with great ease in the common road of justice, where high-way thieves and murtherers are punished: But Divine, Christian, and rational Justice requires a judgement of things, principles, and parties, as well as of persons: for with this only will the Justice of God, and the true Justice and reason of the Nati­on be satisfied: And a better prece­dent of the Principles, Corruption, and Fall of this party, cannot, I believe, any­where be had, then in the description [...]ledge [...]hat Moses gives of the old world.

SECT. 4.

THe old World was Adam, Earth, Man: who had three distinct parts or states, out of which he fell by three sins, into three judgements: in all which, we shall see the full proportion of this late body.

The first is the head and body, Adam, in his created state: he was of a very mean Original, of the dust of the earth, but raised to great honour: By a Work of God upon him, for he was made, in the Image of God, Gen. 1.27. (i.e.) in knowledge, righteousness, and holiness: And there­fore a Godly man: 28. and for that, God blessed him, and said, Be fruitful, and mul­tiply, and replenish the earth, and subdue it, and have Dominion, &c. And so it was with these people raised from a mean scattered state by some works of God upon them, to overspread and subdue these three Nations.

God gave him the whole earth in common, and all the herbs and fruits to be meat for him: & some of his children do now claim the same priviledge to have all in common, and some are con­tent with his diet, herbs and fruits.

SECT. 5.

BUt this is but Adam, earth, made on the sixt day; he had a heaven to this earth, which was revealed and opened on the seventh day: Gen. 2. For this we must observe, Note. that a World consists of an heaven and an earth: The outward or great world doth so: the inward, hu­mane, or little world, doth so likewise, & so doth every frame of things made by God: Therefore to this earth or body Adam God manifested himself the head, v. 2. and that upon a holy or hea­venly day, a Sabbath, in a heavenly place, v. 7. Paradise, where Adam was inspired with the breath of life, had the breath­ings [Page 10]or incomes of the Spirit, by which he became a living soul, quicken­ed into the power of godliness within. To this inward man was the inward world opened, v. 4. and the generations of the heavens and the earth shewed: how the superiour and spiritual did generate the inferiour and corporal, the one created to make, v. 5. the other made: There was seen every plant of the field before it was in the earth: In this state he had free converse and communion with God, and was indowed with the wis­dome of a Lord of the Creation to un­derstand the nature of beasts, v. 19. and to name them distinctly; and the great Law and mystery of Marriage was re­vealed to him: v. 24. And the tree of life he had: but it seems he did not eat of it: These are the Principles of the more spiritual parts of this body of people, and of many particular Sects and branches, who from this root are fed with many Illuminations, Revelations and Paradisical pleasant enjoyments.

SECT. 6.

THese two parts, the earth of the sixt, and the heaven of the seventh day were joyned together as head and body, by a bond or covenant of works, and no better: for man is himself but a work made by labour, therefore born to labour: put into the garden to dress and keep it, as a servant; and under a Law, v. 15. Of every tree of the Garden thou mayest free­ly eat; v. 16, 17. but of the tree of the knowledge of good and evil thou shalt not eat: And that upon a severe penalty: if thou dost, thou shalt die the death, or dying thou shalt: death shall enter, and thou shalt live a dying life, till death at last take thee away.

And this shews us, that all this was a fleshly mortal corruptible state: all but grass, the heavenly as well as the earthly: if they were not both of one kind, they could not agree to consti­tute [Page 12] one world; and as they were flesh, so was that which united them, but Law and Letter: and therefore the whole was but a shadow, a figure of him who was to come, and therefore to hasten away and fly before the substance: And so it proved, a weak perishing thing of no continuance, of a day, a moment: and such is the glory of all the flesh of this day; 'tis as grass that grows up, is cut down and withers.

SECT. 7.

IN this state, there is but one man, and all in him: & because in one, they are equal: no Prince and subject, no Ma­ster and servant; all have dominion over the beasts, but no man over ano­ther: No King or Lord, but God: which is the Principle of the Levellers, and of that which hath been much talked of, the liberty of the people.

This was a comfortable condition, [Page 13]wherein they had ease, peace and plen­ty, and full, as to a private and personal happiness, for body and soul. But a temptation offered it self: an oppor­tunity (as they thought) of being free from the Law that they were under. It was suggested to them, that the au­thority over them was cruel and ma­lignant to them, that God their King forbid them to eat of the tree of the know­ledge of good and evil, in a design of en­mity to keep them in ignorance and bondage; that principality was no­thing but politick greatness: that now they might be wiser then formerly, and be gods themselves, (i.e.) Princes, and know good and evil, and be fit to go­vern others; and instead of being un­der a Law of restraint, they might be wise, and give Laws, form and make new States, and do by others, as God had done by them.

In this snare of the Devil hath this whole party been taken, exalting their private gifts into principality, con­ceiving [Page 14]they were able and fit by their religion and knowledge, to rule and re­form the Church and State; suffici­ently manifested now that they are pittifully mistaken: And this, was not only grosly seen in the whole body, and the chief of them; but every lit­tle silly thing that sprung up in any of their minds, as soon as it was born, presently would God it, and Lord it, would judge truth and error, Christ and Antichrist, and become a Teacher and Ruler.

For this rebellion and aspiring, was the ground cursed, Adam upbraided, dispossessed, turned out: We may see what that was, by this present coppy: This earth man, the reason, manners, and Religion of the Nation, upon which they laboured, to reform it, and to bring forth righteousness, truth and godliness in it: it is against all their sore labours in Preaching, praying, fast­ing, fighting, strangely overrun with contention, quarreling, railing, with hy­pocrisie, [Page 15]deceit, falshood, oppression, covetousness, strange and absurd opini­ons, and beastly unnatural practises: such as never was. And this for thy sake Adam under thy Government: to shew thee what a God and Prince thou art, that thou mayst be sensible of thy self and of thy spirit, which thou wouldst else continue to admire and [...]oat upon: thou wouldst else think all [...]his was God and the Spirit of God. Now thou seest what a god thou art, what a pure Saint: such as the God is, such [...]s the creature he makes; now see what [...]ledge [...] goodly cause you have had, what a goodly reformation you have wrought, [...]ledge [...]ee what a seed you have spawnd; the [...]ledge [...]atural children of disorder and rebel­ [...]ledge [...]ion, of proud, loose and lawless princi­ [...]ledge [...]les: Dust thou art, and to dust thou shalt [...]ledge [...]eturn. Thou wert the other day a [...]ledge [...]cattered, despised, contemptible peo­ple: and hast had honour, greatness, [...]ledge [...]nd dignity in the Nation: but at [...]ledge [...]est thou wert but dust; a confused [Page 16]heap of thoughts tumbled together, never firm to any thing; Rom. 5.14. but in religious and civil affairs, agitated by every wind that blew: that never had consi­stency to settle upon: and therefore to dust thou must go: by division crum­ble into faction, and confusion, and at last turned out of your honour, power, riches and possessions, into the same ground out of which you were taken, your farms, and trades, and there to feel that you are no more Saints, not annointed with the spirit of God, but are like other men, earthly men: as proud, covetous, selfish, weak and cor­rupt as others:

This is the first and head-state of the old world, and of our old new world, where they were all one in godliness, and the spirit and power of it, where God owne [...]redge [...] and honoured them: But from this they fell, by pride, lust and rebellion, and sent out into an outward and divi­ded state.

SECT. 8.

In this second state they had prin­ciples; They retained their first na­ture, though broken, which was indeed a figure, Rom. 5.14. and but a figure of him who was to come; which gave them ground to ex­pect greater things; & this was now stir'd by a promise of a seed that should break the head of the serpent, and so recover all that man had lost with advantage: which made them expect and prophesie of glori­ous times to come: in the daily hope of them they lived with great confidence, every day to receive it. But alas, pro­phecying must cease; and an absent good cannot save, from a present enemy who was with them.

They had the image of God still in them, and that was a light and Law to them; they needed no other: and be­sides, a revelation of a seed in them, which are the principles and language of the Quakers.

By this Law within, they are led to worship, but being broken and di­vided, and now cast out into an cutward state, they must needs set up diffe­rent forms of worship: at first but two, after more. Cain he offered what he had, the first fruits of the ground; and A­bel offered the firstlings of the flock. And having no common rule of worship in­stituted, they must have Liberty of Conscience.

In this common state there was no authority instituted one man over an­other, neither in Church nor State. There was a natural Priesthood, and natural Rulers, Gen. 3.16. but no more: Adam might rule his wife, because she had need of his wisdom and strength which would cause her desires to be to him: And such a Ruler was Cain the elder brother over Abel: because the desires of the weaker and younger, Gen. 4.7. subjected him to the elder. This authority as it was natural, and the subjection volunta­ry, so it was conditional and easily for­feited: [Page 19] If thou dost well, sayes God to Cain, thou shalt be accepted in thy Mini­stry and Authority; but if not, sin lieth at the door, and will break in and depose thee: so that no power was established, but upon the least miscar­riage they were to be cast out.

Such was the unhappy condition of this poor people engaged in a war against the standing Power, Law and Go­vernment of the Nation, upon a great work of Reformation: and when they had broken the old, as contrary to them, they had no new Law, Go­vernment or Governours, either for themselves, or for the Nation: no Law or Doctrine, either sealed from Heaven or agreed by Men: nor any ex­traordinary persons or gifts suitable to such an extraordinary work, no anoint­ed ones, no Moses and Aaron, no Joshua and Zerubbabel: all thought them­selves worthy to rule, but none com­prehended the whole: many by their parts drew several parties after them, [Page 20]and were by their parties desired that they might rule all, but they were counterworked by others: having no visible Law or Authority ordained of God, with power to subject the reason and consciences of their own body, or of the Nation: they must unavoid­ably crumble into confusion: there be­ing no means under heaven left to unite a body of people together, but a Law and Authority own'd and acknow­ledged by the whole: This is the se­cond part of the body of the old world, in an outward and divided state.

SECT. 9.

VVE shall now see the fall of this state: Adam and Eve had conceived and brought forth ini­quity, before they begat children: by sin the Serpent entred, and with him enmity, death or dissolution, and the curse, upon themselves and all that they [Page 21]were or did; and particularly upon generation; and therefore their chil­dren must necessarily be different, and divided in their minds and in the forms of their spirits: yet all had his likeness, the Image of God, which led them to worship him: and all likewise had this disposition to aspire to be chief: and so to obtain the promise, in the hope of which they all offered, (i. e.) to be that seed: But this was made, as the Apostle argues, not to seeds, as of many, Gal. 3.16. but as of one, to thy seed: For God is one, his name one, and his people one: And he that obtains this, is the fa­vorite, and is supreme: If many run, and one only gets the prize, then others must be rejected: which must necessari­ly cause discontent, wrath and trouble, especially if the person not respected, was esteemed, or did presume that he had the preheminence; such was Ca [...] [...] his Parents accounted him the [...] when twas said by his Mother, [...] gotten a man from the Lord, and by [...] [Page 22]Law of nature, the first-born hath the dignity: and so he had, till the younger exceld him, and was preferd before him: Now what could he have pos­sibly to content his mind, in such a high disappointment, as not to be re­spected by God according to his place; it must necessarily sink his countenance and spirit into wrath: no son of Adam can stand under it: And where such a wound is made in the mind, such a breach in the soul: Gen. 4.7. sin lyeth at the door, that dog, that sin of malice, which is the sin, or wickedness, being the com­pleat image of the wicked one: That confidence falling, a door of discontent being opened, this dog, devil, hatred gets in; and finding a void dark mind a fit womb for him, they presently gender hatred against his brother, who is accepted: which shews it self (as it did in Cain) first in talk and dispute, v. 8. and from words, to blows, to war, Cain rose up against his brother and slew him: And though there were but two of [Page 23]them in the world of different Sects, no Law or Authority restraining: one rises up against the other and destroys him.

This sin of Cain hath exceedingly abounded in our times, as the forms and sects of worships and sacrifices have abounded and multiplyed; for these sects are the children of pride and rebellion, and have been begotten or increased much since the war: and therefore must needs be of a fiery and fierce nature: It is believed and felt by all, that there are two seeds, the seed of the woman, and the seed of the serpent: Christ and Antichrist: and that one is to be saved and honoured, the other to be destroyed: Whatever any sect embraces and professes, tis un­der the notion of the truth, and there­fore do they think that they are the people of God, the Church, and that they have the Spirit of God: with that con­fidence they do in zeal to God, as a wor­ship and service to him promote it: [Page 24]expecting answerable acceptance; that it should be received by others, as they esteem it; promising themselves there­in, the honour due to the Ministers of Jesus, to have place and dignity in the Church of God: every opposition they meet with, must needs be a wound to them, because in it God shews not that respect to their sacrifice that they expected: and therefore, though it be from a very inferiour spi­rit, yet it gives a secret reproof, that they have believed a lye, and advanced that to be the absolute perfect Law of God to all men, which proves not to be so: for things that are teaching and comforting to a private spirit, if exalt­ed into publick Ministry, as a God, to rule others, therein they believe a lye, and a lye is of the devil, he is the Fa­ther of it: and he that is a lyar, is also a hater and murtherer: For when men find a check given to their conceived Gospel, either they must bear the con­demnation of the Devil, which is in­tolerable [Page 25]to any man, or else maintain their way; if they do so, they must then conclude, that he that crosses them is of Antichrist, an enemy to God: and so deal with him either by outward power, persecute; or by spiritu­al power, excommunicate him, and declare him to be of the Devil, till he repent and acknowledge them and their doctrine. And so while they think to escape the snare of the Devil, they fall into it: he that condemns, hates, and cryes out Antichrist, he is in Antichrist. The nature of the beast and the Devil is, to tempt and then tor­ment, to seduce and then accuse man; and he is one in both, and at the hight in the last: for to condemn and de­stroy is his perfection. Satan doth much deceive poor men in their heigh­est religion; for men do judge others to the Devil, and think tis because they are wicked, whereas indeed tis the clean contrary. For Cain slew his bro­ther, because his own works were evil, 1 Joh. 3.12. and [Page 26]his brothers righteous: Twill see [...]redge [...] strange for the strict reformed Saint [...]redge [...] to be found guilty of this sin of Cain [...]redge [...] which is very common: and the high­est light may and is guilty of it, as we [...]redge [...] as the grossest darkness: God govern [...]redge [...] mens consciences variously in the [...]redge [...] times of confusion: some by spirit, o­thers by letter and written Word [...]redge [...] others by tradition, or the Author it [...]redge [...] of the Church: and all these are in [...] degree mixt, and not one wholly with­out the other: so far as any man b [...]redge [...] single and upright in his obedience t [...]redge [...] any of these, he is righteous, be it to th [...]redge [...] lowest: and if any private spirit, be­cause he is higher then he, will presum [...]redge [...] to be his God, and give Law to him [...]redge [...] and upon his resusing to obey, hate [...]redge [...] and condemns him, tis because th [...]redge [...] others works are righteous and his evil [...]redge [...] he continues in the state that he is se [...]redge [...] in; and the other exalts himself to be a Judge, which he is not: In this spiri­tual murder, which is the greatest, com­monly [Page 27]the most ignorant and weak are Abel; and the strong and high in gifts are inraged Cain: in outward suffering tis often otherwise, the more ignorant persecute them that are more spiritual.

For all parties and Sects will be found guilty of Cains sin from the high­est to the lowest: The Bishops, the Fa­thers begun, Mat. 23.32 and the children have filled up the measure of their Fathers. I hope, the measure of blood and persecution is full: because there hath been so great abundance of it, of all kinds, from all parties, to all parties: the elder perse­cutes the younger fect: and the younger still proves narrower and sharper then the elder: more fierce and spiritual, more severe and devilish, under more refined and strict forms of godliness, cannot I think come forth: It hath gotten into the highest forms, Professi­ons, Dignities, Councils, Courts, and there acted the highest malice, outward death, and inward wrath; against the highest persons, under the name of the [Page 28]most high God: to no less then ever­lasting destruction: Sure this is the head of the Serpent: And I am per­swaded this Serpent is taken, and his head broken, and that he shall no longer de­ceive the several Nations and Sects in our world.

This judgement upon all, is, that a [...]redge [...] may be saved; for all are guilty, all in­snared, and shut up, in the deepest pit [...]redge [...] the malice of the Serpent, his cruel na­ture; that God may shew mercy upon all: and that all receiving mercy, may be humbled, and none may boas [...]redge [...] and glory over another: & that love and mercy, which forgives, and so shames and humbles, will teach us to forgive [...]redge [...] and love one another. Therefore I write this not to condemn, but to judge, and save all: for he that judges truly the case of man, saves him from Satan his enemy, even by judgeing of him: For I know the wicked one hath done this: and that there is but one wicked, and all this is his nature; and that [Page 29]there is one Lamb who suffers, under all this cruelty; both in the agents and patients, in the persecutor and perse­cuted; yea he suffers far more in them that persecute, then in them that are persecuted; and they are more to be pittied by all, and most by them that are persecuted, if they be of the Lambs mind. As the Lamb suffers in all and under all, he will effectually save and pardon all, even the worst; for he must be saved from all sin and curse, for whom he suffers: yea he actually saves and upholds all, in the midst of all this; for this wrath which hath broke out upon all, hath destroyed none; The weakest, lowest, poorest, though curs­ed even to hell; yet live and are saved against all the malice of the Devil: which will burst Satan, to see all live, and preserv'd in that fire which doth discover and so destroy him. For there is that pretious and eternal life, love, and light, in, and to all parties, that will save them, in those fires which do [Page 30]burn up the Devil, and his works.

If this be the head of all the evils in the Church, and so the head of the Ser­pent, as it seems to be, because out of this mouth hath come, commonly, ut­ter destruction, and everlasting separa­tion from God, in the highest religion, and fiercest spirit; together with the horridst blasphemy, and monstrous de­lusions; and if all this be now disco­vered, broken, and judged; sure we are near some singular favour and deliver­ance. Therefore I will endeavour a little more to loosen the snare, and bond, in which men have been caught and held by the Serpent.

There are two great parties in the Nation; the ancient Royal or Episco­pal party, and the late new Reforming party. The first had his standing in the Nation, but it was in the flesh, in guilt, and in darkness, and therefore had a baptism to pass thorow: a cup of suffering to drink. They grow old, and stood shaking: for though Mo­narchy [Page 31]in the Church, and Royal Priesthood [...]ledge [...]ave a deep root, in God and Christ: [...]ledge [...]et they felt it not, nor could ever ra­ [...]ledge [...]ionally, or demonstratively derive [...]ledge [...]hemselves from that root, by a plain [...]ledge [...]nd convincing succession; now find­ [...]ledge [...]ng their ground to shake, and feeling [...]ledge [...]he Puritans sharpened against them [...]ledge [...]nd prepared, (as indeed they were) [...]ledge [...]o cut them down: they did as they [...]ledge [...]ould, and as all men would, endea­ [...]ledge [...]our to avoyd the stroak, by sup­ [...]ledge [...]ressing their enemies: and thus perse­ [...]ledge [...]ution entered: but falling out of this [...]ledge [...]eshly corruptible state, into the Lamb [...]ledge [...]y suffering with him: They will [...]ledge [...]ome to find, that they have sure [...]ledge [...]ooting in him, a more immediate par­ [...]ledge [...]icipation of his nature, being built [...]ledge [...]pon him as their foundation, and [...]ledge [...]pringing from him in a right and un­ [...]ledge [...]uestionable line (which will be mani­ [...]ledge [...]est) and then they will neither have will, or need to spoyl others to main­ [...]ledge [...]ain themselves: for tis fear that tor­ments [Page 32]and stings the mind into hatred and persecution.

The Reforming party, they labour to get footing in the Nation, as the others to keep it: and expected the possession and enjoyment of the Church with her riches and privi­ledges: but falling short, and finding not that glory they hoped for, nor any rest or security in what they had got, they and their way being forc'd and unnatural to the Nation: they did, as all men would do, be angry: and not being able to judge themselves, or bear the disappointment; they lay the fault, and with it their malice upon others, in persecuting of them, supposing that they stood in the way of that happi­ness that they expected, and believed they merited: But now falling under and into the cross, and finding the evil of that way they will attain in lowness and suffering, what they could never attain by force and height, and by fel­lowship with Christ, become meek and [Page 33]and obedient Children to God, in such Rulers and Governours as he shall set over them. For I am most certain of this, that as all hatred and wrath is the work of the Devil: So when Man shall come to feel it, and see it, by any Light and Life from the Lamb of God, he will more abhor and fly from this wickedness, Killing of Brethren, than from any kind of suffer­ing: and chuse rather the Kingdom and patience of Jesus, than to be a Tormentor or Executioner.

SECT. X.

THis Light thus judging and sa­ving us from this sin of Cain, will make us accept of the punishment of our sin: Cains punishment was, Genes. 4.11, 12. Thou art cursed from the Earth which hath opened her mouth, to receive thy Brothers blood from thy hand: when thou tillest the ground it shall not hence forth yield unto [Page 34]thee her strength: a fugitive and Vaga­bond shalt thou be upon the Earth: Psa. 9.16. The like punishment hath God laid upon all men in this age for the like sin: Let God be known by the judgements that he executeth: The Earth now is the Church of God, the Body of Christ, with all the Offices, Ministries, and Or­dinances thereof; the Fruits that this Earth are both outward Riches, and Honour, and inward Peace, Righ­teousness, Comfort, Love, Obedience, Gifts, &c. For this sin in the Bishops and Clergie they became barren of Gifts, and still are so, and the Church did not yield that Obedience, Peace, and Love, which they laboured for, and for this were they made fugitives and Vagabonds; lost their place, office, and benefits in the Church. And the same is fallen upon the se­cond party; they have since the wars grew in form and division, but de­cayed in Love, Life and Power; they feel a Curse of barrenness in their [Page 35]Souls. For in this Earth dwells Righ­teousness, and will never yield her strength to cruel and persecuting Spi­rits: the Earth also without the people were disobedient and stubborn to them, yielding them no peace, and their minds have been Fugitives and Vagabonds in Religion: The Church casting them out for their Pride, and hatred of her & her Ordinances; they have wandred many of them, from one thing to another, from one Religion to another, as Vagabonds, and could never find any settled condition, ei­ther in Church or State: And at last become some of them Fugitives from their habitations and places: which judgments are indeed as visible and manifest to all men, as the sin hath been sensible and abominable. We have now finished the second, and mid­dle state of the Old World, answering to alike state in this party; wherein I have been the larger, because I met with the chief enemy of the Church [Page 36]of God, in this Discourse, and could not avoid ingaging with him; I shall endeavour brevity in what fol­lows.

SECT. XI.

IN the third part of the Old World, after Cain had slain Abel, and was for it cast out of the presence of God, into a prophane and cursed state, and another Seed was appointed instead of Abel, which was Seth, the third Son of Adam, who was the Son of God: As Cain was the head of a People rejected from God, and become meer Men; or worldly Men. So Seth was set up to continue the first Generation of Adam as he was created, and descended im­mediatly from God: And so in the third Generation, Gen. 5.1. the Holy Line was continued, ver. 2. to whom the blessing was renew'd, and a Register kept in the Church, as distinct from Cain and his [Page 37]Seed that were cursed: And here first sprung up the difference, twixt the Sons of God, and the Children of Men; between the Church and the World; who were distinct, first, in their Head, and root, one of God, the other of the Wicked one. 2ly. In their Natures, ver. 1. one retained the Image of God, the other lost it: 3ly. Whence followed distinction in Manners and Conversation; the one was Religious and Holy, living in Gods House in Communion with him, the other were ignorant & prophane. 4ly. And thence followed Distinction in their Condi­tion; the one was blessed with Joy and Peace, the other troubled & torment­ed with fear; this distinction hath been much pretended to, and some likeness of it attained in these times, and but a similitude.

From this Distinction naturally arose a Seperation: And the Sons of God, as they were called by the Name of God, Gen. 4.26 so they began to call upon the [Page 38]Name of God: They did voluntarily and by the Light of Nature, or that Law that was in them, congregate and Worship God together: So the Sepe­ration interpret it, and make it the first Scripture-ground of congrega­tional Assembles, or Independent Churches: And this they did then, and these now do of themselves, and their own Heads or Judgments, and from the best Observation they could make of another State that had been, and not from any present, or imme­diate command from God.

There was in this State no Law given, either for Church or civil con­verse; nor any Ministry or Magistracy Instituted, that did Unite mankind: But as in the former State there was natural Magistracy; so in this age there was acquired, or artificial: Every Man as he could make an Interest, ei­ther by power or parts, he gathered Men to himself, and became a Ruler to them: Cain built a City, and proba­bly [Page 39]did govern the Inhabitants, his own Children and Tenants: Jabal was the Father of such as dwell in Tents: Gen. 4.21. Jubal the Father of all such as handle the Harp and Organ. And Tubal-cain an Instructer of every Artificer, in Brass and Iron. So there was a multitude of Brother-hoods, and if any man could invent any new Mystery, he drew a party to him, and became a petty Saint or God to them. This needs no Ap­plication.

SECT. XII.

THE fall of this State was this: Gen. 6.1. When men began to multiply on the face of the Earth, & by the advantage of their Arts to grow Rich and Great, and to Live Gallantly: with their City buildings, their Country Flocks, their Musick, and their goodly Furniture: The Sons of God that seperated them­selves from these worldly vain things, [Page 40] to call upon the Name of God, and to mind Heavenly things. ver. 2. They saw the Daughters of Men that they were fair: and they took them Wives of all which they chose: They forsook their holiness, and did as the World did, fell to Eat­ing and Drinking, Matt. 24.38. Marrying, and gi­ving in Marriage, to Planting and Building; to all kind of pleasures and delights, fair Houses, fair Estates, Feastings, Court-ships, fine Cloaths, fine Furniture. All which they chose after they had preach'd against them, and judged others prophane and wicked, because they used them: and so defiled themselves with those things that they had abominated and accursed: which gross and horrible Apostasie, brought them into a irre­coverable corruption and defection: for observe what followed.

The Lord said, My Spirit shall not alwayes strive with Man, for that he also is flesh: The most Spiritual part of them, who were quickened at first by [Page 41]the inspiration and breathing of the spirit, when there was no sin, and mentained now by the stirring of the spirit against sin, he also is flesh: and therefore first God takes away his spi­rit from them, which united, strength­ened, instructed, preserved and san­ctified them; and then it follows.

They were gyants in the earth in those dayes: Giant, Gen. 6.4. hath the signification of falling or Apostate: 'Tis force ex­alting it self, beyond all bounds of Law and Goodnesse, a monstrous greatnesse, raised out of Apostate Re­ligion, or lawlesse power, might with­out right, like Major Generals, which oppresse the poor people.

And also after that, when this would not sncceed: The Sons of God came unto the daughters of men; these Godly men went into the honours, places, ti­tles and powers of the world; These two mingling together, Religion and Preferment, Preaching and Parlia­ment-men, praying and Lordlinesse: [Page 42]they brought forth a strange Genera­tion: mighty men, which were of old, men of renown: mighty to destroy and oppress, which in their time, had a name, to be some wonderful things, 'twixt Saints and Serpents, half Hea­ven half Earth, praid like the Sons of God, but acted like the worst of the World: made famous Prayers and Sermons, but devoured.

God saw that the wickedness of Man was great; ver. 5. Malice hightened and greatened; first, by Gifts and Religion. 2ly. By Force and Success; and 3ly. By Place and Power: And this in Gods Sight, acted under his Name and Cause, by them that professed themselves His People. And that every Imagination of the thoughts of his Heart, was only evil, every day, or continually; This God saw; First, that their hearts were very busie and active, how to carry on their work. 2ly. Many Thoughts, Opinions, and Wayes, were propounded. And 3ly. Some fashioned [Page 43]into Imaginations, purposes and at­tempts; but they all proved; First, Only thoughts and vain Imaginations: 2ly. Evil, rotten and unsound, tending to advance themselves and party, and to suppress all others. And 3ly. Every day, day after day: from one device and Imagiantion unto another, none of them had any good root, and there­fore withered in a day.

And now all flesh had corrupted his way upon the Earth: vers. 12. Great abundance of Gifts, of Knowledge and Illumina­tion; every one in his several Way; and all corrupted that way, serving neither the Lord, nor the Church, nor Mankind; but themselves and their own honour or advantage: nothing but scrambling for Riches and Places in the Earth, and that with all their might, and the strength of their Gifts.

And God said, vers. 13. the end of all stesh is come before me, for the earth is filled withviolence through them: It could not be but the whole Land must be [Page 44] filled with violence, when there was such multiplicity of Opinious and Sects; and all set to subdue and pull down others; all skilfull to destroy, but to do good they had no knowledge; thirsting after more destruction, be­ing Principled and prepared for it, and for nothing else. And then the end of all flesh was come: flesh is a soft tender thing, raised out of the dust, from a poor helpless condition in great mercy: Now that this vile thing when it had attained honour, should do nothing but prey upon and destroy others, and be filled with wrath to all, it is indeed at its end, for it is no more man or flesh, but devil, having for­gotten his own nature and weaknesse, and become a fury.

SECT. XIII.

THen the Judgement followed: Behold I, even I do bring a flood of waters upon the earth, to destroy all flesh from under Heaven: Behold I, e­minently, notorionsly, so that all men shall see and confess, 'tis even I, alone singly, no hand shal do it but mine; this flood is such a peculiar thing, as never the like was seen: an inundation of di­vision and distraction in their Coun­cils, forces, reasons, and all their af­fairs, rising up amongst themselves, and so many waters of Languages, Tongues and People against them, to­gether with so much guilt, shame, con­fusion and distress, that did break, scatter, dispirit, overturn and sweep away in a moment, all their works, designs, forces, places, honours and estates, from the face of the earth, from all Civil, Military and Ecclesi­astical, [Page 46]Authority in the Nation, with all their Principles & Gifts of Preach­ing, Praying, Professing, from under Heaven, from all power, to rule and reform the House of God.

By this flood of water, all other Sects are plunged and dipped into this one, which is a chief one, Anabaptists; the Apostle Peter speaking of this flood, saith, The like figure whereunto even Baptism; verily their new Baptism was a figure or Tipe of this reall Baptism; And I believe this will effectually cleanse them from their filth, that they have contracted; because there is in it a reproof so plain and express, that their consciences cannot but answer to­wards God, that 'tis just, and for those sins that their other Baptism and Or­dinances, could not purge away, sub­mitting to it, and lying down under these waters, they will cleanse them; I am perswaded they lie soft and easie here, and that those of them which are ingenious, find much more peace [Page 47]under these waters, then when they sat upon the floods, the People of the Nation, labouring against the stream, and against that curse of confusion that was upon them and their affairs.

Being thus destroyed from the face of the earth, and from under Hea­ven, from the comfort and blessings of the Nation and the Church, and separated from that Glorious Presence which sometime they professed they had, 'tis a kind of Hell or Grave in­to which they are now cast; I suppose neither men nor Chtistians, will pur­sue them to torment them, it's proper for Devils; and those low revengeful minds, that descend after them to Plague them, do enter into the fiery and dark spirit of the Devil: They had from the beginning, good pri­vate and personal Virtues and Gifts, being now cast out of the publick, to which they aspired; their Gifts and Graces here will be justified; and therefore they that pursue them [Page 48]with hatred in their low estate, will destroy themselves, and strengthen them.

SECT. XIV.

BY what we have seen, we may make a judgement of this peo­ple, that have for these late years acted a part upon the Stage: They were raised from the dust, a man, to be a great fleshly figure or shadow of some­thing to come: and had very notable Personal Gifts of knowledge, Righ­teousnesse and Holinesse; they had a work to do, and were fitted for it, blessed in it, to subdue and conquer the earth: but aspiring to be Gods and Princes, to reform the Church, or to form new Churches and Com­mon-wealths: For which they had no annointing or Gifts, no Law or Knowledge, and to which they had no Ministry or Authority, either from [Page 49]Heaven, or rightful and legal in earth; They were rejected of God into dust, to be an inconsistent broken people, a noise and tumult, divided and scat­tered into multiplicity of Sects, in which they hate and persecute others and themselves, and at last falling up­on the prey, eating and drinking, Pleasures, Honours and Riches, (which themselves had condemned) and filling the whole Nation with vi­olence, Mat. 24.39. Psal. 8.47 knew not till the flood came and took them all away. Wherefore hast thou made all men in vain?

We also see how it came to passe, that these men and the old world did so Universally and irrecoverably cor­rupt, because there was no Law or Magistracy established by God to re­strain the Wicked, or protect the weak, or unite the whole: And there­fore when God planted a new world, after he had restored the Blessings of Heaven and Earth to man, he institu­ted both Law and Magistracy to [Page 50]secure his enjoyment of al, in this Law, Whoso sheddeth mans blood, by man shall his blood be shed.

SECT. XV.

VVE have seen the evils that gave the occasion of this Law, because it hath been, and pos­sibly may be abused, and because there is at this time a most solemn use of it, in this Inquisition for the Blood of our King; It will be for the ho­nour of the Tryal, that it be set upon its own foundation in its own bright­nesse and Majesty, and then the ju­stice that flows from it, will be so clear, that it will both satisfie the world, and convince them that fall under it.

This Fact now under Tryal, toge­ther with the series of Actions that lead to it, have given a deep wound to the Law and Magistracy of this [Page 51]Nation, and hath laid bare the foun­dations of both; which though it be grievous for the present, it will be their advantage for the future; For therefore have they suffered these shakings, because they stood not knowingly and immediately upon their own Basis; which being by these re­volutions discovered, and recover­ed, they will be for ever confirm'd and established; for the greatest evils have with them and nigh them, answerable good; Diseases when rightly cured, the Body is more sound by them: Being now to give this Case an Ho­nourable Tryal, and to repair the Breaches, and build the old wasts, it will be seasonable to raise up the Foundati­ons of many Generations: Isa. 58.12 The Foun­dations upon which this Law and the whole Civil World stands; And we shall find that they are laid with Pre­tious stones, that have maintained Ju­stice, Love and Righteousnesse, so many Generations, notwithstanding [Page 52]the great malice of the evil One a­gainst them: And having stood so many ages in the midst of the dark­ness and prophaness of Heathenism and Antichristianism, they will be a sure Foundation for this Nation; that will both Support and Rule the Building.

SECT. XVI.

THis World and all the Nations and Kingdoms of it, are found­ed in the person and family of Noah, who did descend in a right line from Adam; and did retain his nature; and so was a Son of God; Enoch was the seventh from Adam, Noah the third from Enoch, and the tenth from Adam, the head of the Unites (of such the first World did consist) and the top branch of it; & now to be transplanted into another World, and so the Image of God, and the excellency of the [Page 53] old World, was brought over to this World: And this must be well observ­ed, for we must not loose our natural relation to God, which we all have by our lineal descent from Adam by Noah.

What Noah his nature was, is shew­ed by the name Prophetically given him at his Birth: Ge. 5.29. His Father called his name Noah, saying, This shall com­fort us concerning our Work, and toil of our hands, because of the ground which the Lord hath Cursed: His Name signifies a rest, that is from comfort, Ge. 8.21. the savour whereof God smelt, when he offered Sacrifice upon his first land­ing out of the Ark: He was of so sweet a temper, and so firm in it, that he had rest and comfort in the midst of the violence, toil, and curse that was up­on the earth, and upon all men in it; all could not disturb that quiet rest that he had, and enjoy'd in the good will of God; this is the earth of this World.

And by this rest he did abide in the sight and presence of God, out of which all the world was hurried by their lusts and passions: This is the Heaven.

And abiding in the Will and sight of God he made a new discovery, and found grace, which was before whol­ly hid from the world, who lived on­ly upon their works; by grace this Heaven and Earth are joyned.

These three constitute this second World very much beyond the former: There was the Image of God, Righte­ousnesse, Knowledge and Holinesse, laid in flesh, earth, Adam; here the same Image is laid on so firm a Foun­dation, that all the sin and curse of the old world, could not shake; Noahs Rest.

Adams Heaven was God in Reve­lations, Openings, Opperations, Dis­courses, Enjoyments; Noahs Heaven is the pure light, face or eye of God, a more immediate and everlasting pre­sence.

Adam enjoyed his happinesse, by a Covenant of Works which was broken by sin; Noah had his by a Covenant of Grace, that would pardon all sin, and Favour or Pitty man for sin: This is the frame and constituti­on of this world (though not known or observed, yet the whole world, and particularly this Nation stands upon this Foundation of meek quiet rest, under the sight and eye of God, which guides, saves and protects in grace and favour to man, notwith­standing all his sins; His mercy is over all his works.

SECT. XVII.

THe old World was founded in one man Adam, and was perso­nal; this World was founded in No­ahs Family, and is Civil or Political; And the same Virtues that were in A­dam personal, were in Noah Politi­cal [Page 56] (i.e.) more Large, Noble, Firm, Princely and Divine: Adam had Righteousness, Knowledge and Ho­lines; Noah had the same three, Prince­ly and Political.

First, He was a just Man, and the first that was so term'd, which is a General and Princely Virtue, the firm, even square Basis of a Throne.

2. Noah was perfect in his Generations, a compleat man, a compleat Husband and Lord, Father and Prince, Master and Ruler, a Preacher, a Prophet, a Priest, skilful in Building and Plant­ing, every way perfect to his relations, Friends, Neighbours, and to all men, though he lived in and amongst a Ge­neration so wicked, that the earth could not bear them; yet he was to them compleat and perfect, perfectly Civil, Neighbourly, Friendly, Cour­teous, Helpful, Merciful, Kind, Pit­tiful, yet Preaching Repentance to them; this compleatness answered to Adams Knowledge.

And Thirdly, to his Holiness, Noah walked with God; he convers'd freely, Friendly, and Humanely with him; not onely in Solemn Addresses, Cere­monies, Discourses, Sacrifices and Visits, but familiarly, being accepted into a higher Grace and Favour to be a publick person, a Prince with God as Jacob was: In these was this Kingdom or Family stated; For 'tis said, These are the Generations of Noah, Noah was a just man, Gen. 6.9. perfect in his Ge­nerations, and Noah walked with God, they are as truly the Generations of his mind, as his Sons were of his Body, these Princely Virtues were deeply laid in a Root of Divine Rest in his Nature, which was not onely able to Act and Exercise these Virtues, but to propa­gate them; and therefore is an excel­lent Foundation for a Kingdom, and such as will be found in this Kingdom, though grown old, and defac'd with time and corrupt Customs, yet they are Principles and Foundations, and [Page 58]therefore do stand, do live, and will spring forth.

The Seed of his Body, his three Sons, Shem, Japhet and Ham, of which his Family, his Common-wealth was constituted, were three distinct states, not only Typical, but Prophetical, as appeared afterwards: Noah was the Father and Prince of this first King­dom, which is an example and pattern of all Kingdoms: And there was un­der him three States contained in his three Sons. First, In Shem, which sig­nifies renown, are contained Noble­men. 2ly. In Japhet, which signifies enlarged; Freemen or Gentlemen. 3ly. In Ham, which signifies black, Servants or Peasants. These three conditions of Men, are not only re­presented and figured, but really and firmly rooted in the World, and were here constituted as principles, by which and according to which the whole Earth is peopled and formed: for 'tis said, Jer. 9.19 of these three Sons of Noah, [Page 59] was the whole Earth overspread: and to each of them their distiuct States are opened and assigned by their Fa­ther, in a Prophetical Spirit: v. 25.26 The abuse of these, is indeed introduced by dark and corrupt Customes, but the things themselves are Original and Fundamental Matter of a Com­mon-wealth, from a root of Divine Wisdom. And therefore the notious of Levelling, and common or equal Freedom, might be talked of in the Old World; but now they are ignorant absurd and unrighteous: Thus Noah finding grace in Gods Sight, did attain, and had freely given to him, the Mat­ter, Form, Gifts, and Substance of principality, and a Kingdom; which Adam aspired to, and his Seed sought by Works, but lost it, and themselves for want of it:

SECT. XVIII.

THese few by retyring into an Arke, were miraculously saved when all the World besides were drown'd: After they had suffered a while in those dismal times, wherein Heaven and Earth met in dreadful Storms and Tempests; after they had been plunged into the depths, and floated upon the Seas without one Foot of Land; God remembred them, and the Waters were aswaged, the Foun­tains of the deep, and Windows of Heaven stopped, &c. And the Waters returned from off the Earth, by going and returning, this way and that way: The Arke rested upon the Mountain Ararat: the curse of trembling, where they were awhile under fears, but quickly found safe Landing: Noah assoon as he set foot upon the Earth, consecrated the Earth to the Lord, [Page 61]and builded an Altar, and upon it offered of every clean Beast, and clean Foul, burnt-offerings; In which the Lord smelled a sweet Savour, or a Sa­vour of rest: And said in his Heart, &c.

Noah with these principles, and his little Company are Landed: My mind and my discourse now refuse to float any longer in generals and no­tions; but require me to Land them upon English ground in some Na­tures, and Persons: These things are the firm Foundations of the Earth, upon which the whole Frame of Nature, and all humane Society stand: It were strange that we should not give enter­tainment to them, by whom we do subsist: or that they should be notions only, which give us, and all Kingdoms beings: 'Twere cruelty to them, and more cruelty to our selves, not to ad­mit them to live and reign with us, if we live and reign: better deny our selves then deny them, for without this rest and grace from Gods Sight, &c. [Page 62]We shall be but a heap of toil, curse, cruelty, and confusion.

These Foundations upon which the World is built, are laid into the Nature of man, in Noah and his Family. Into him and them, as having Gods Image, and now the representative and root of all Nations, from whence we and all Mankind derive our selves, as true and right Heirs: And they are laid by Covenant and Oath; and that absolute, without condition or possibility of re­calling, or breaking: yea, against and above that which might endanger it, Sin, which is, in the whole Nature of it, Gen. 81. and all the Evil Imaginations from thee youth, fore-prized, and secured. And this not to Noah only, but to his Sons, to the worst aswel as the best, to Ham aswel as Shem; to them and their Seed: The worst of the worst of them, have had the benefit of these Foundations, and subsisted by them in their Kingdoms: And not only with them, ver. 2.10. but with all flesh, Man and Beast, [Page 63]and every living Creature. vers. 12. And this established to perpetual Generations, as sure as the Bow in the Clouds: There­fore they are surely to be found amongst us.

And not in general only, but in particular: also not only in all Flesh, in every mans Barn, Crop and Cattle: but eminently in eminent Persons, or parts of the Kingdom: and there they are Principles, and do perpetually Operate, Move, and Regulate the affairs of Kingdoms: And therefore in these Kingdoms, and in these times where there are so great motions and revolutions, they move and work most: And because they are ancient and gracious Principles, they work most naturally and visibly in restoring ancient Governments, from force and violence: This chain of reason leads us directly to his Majesties late resto­ration, in which these things do emi­nently and visibly appear amongst us: There we may Land and fix them, if [Page 64]plain reason grounded upon the pro­mise and Covenant of God be of suffi­cient authority amongst us: And there they are as an anointing upon the Head, to heal and restore the whole Body into rest, Grace and Love, to God and Men.

I know those Principles have been restrained by a private Spirit, unto personal benefit; where they have been indeed cherished as Children in their infancy, but withal imbondaged and imprisoned by self-love, and not only debar'd from Mankind to whom they are given, but made use of, to destroy them, and set up in emnity against the World and Kingdomes. And therefore I question, whether this reason, though it be clear and strong, will obtain in those minds that have appropriated this large Grace of God to themselves: binding of it to Qualities and Gifts of their own kind, which is entailed upon the whole Nature of Man: If reason can't pre­vail, [Page 65]yet Love in these will rule: Their Nature is Love and Grace, and they are received onely by Love; and ac­cording to the measure of Love in man, so he partakes of them: a private and Self-Love, interpret them in a private sense. A publick Spirit, in a publick Sense. And there is sufficient in them to fill every Vessel. My Love is my first and chief guide in this ap­plication to your Majesty. I believe it will uphold and justifie me against that weakness or strangeness, which either is in it, or may seem to others to be in it: For I do in my Soul give unto Love, the most absolute autho­rity, as the most Supream Royal Law in Heaven, and in Earth; the most certain & infallible rule, for that only is without error, that is able to co­ver the error, and supply the weakness and defects of all things else. Both my reason and affection to your Maje­sty, did originally direct this Address to your Royal Person, as head of the [Page 66]Nation, and to the Nation in and by your self, in and with whom only, they are capable of the reason of it: but modesty forbid such approach to your Majesty, till the Law of Truth and Love constrained me to it: and now I cannot avoid the particular treating of your Majesties Person, Nature, and State: For which I hum­bly beg your Majesties favour and pardon.

'Tis sensible to all men, that this Kingdom hath laboured under a sore curse of toyl and trouble, ever since your Majesty was capable of the knowledge of it: And 'tis as demon­strable that there is a Rest: From the beginning the Earth hath been up­held by it as its center; for there re­maineth a rest, Heb. 4.9. saith the Apostle; and indeed it cannot but remain, because 'tis Rest none can remove it: and some (saith he) must enter: if it be, it must be in some Natures and Persons: it must have a Subject. 'Tis manifest [Page 67]that they that opposed your Majesty, had perpetual toil in all their affairs; then by the rule of contraries, this Rest is in your Majesty: And as war, con­tention and violence was there; so here we expect meekness, humble­ness, goodness, and as report and ex­perience speaks it; and charity, that is one with it, believes and feels it, so reason will easily demonstrate it, that 'tis here, and according to its own Na­ture, firm and stable, durable and overcoming: For as toil and labour is a Curse, and so a Fugitive, a Vaga­bond; alwayes in travel, running from one thing to another, and at last wea­ries and spends it self, and evaporates; so did your Enemies: But a meek Lamb temper, rests, and so is still, get­ting strength by sleep, in the Night of darkness and fears to others; and therefore must necessarily out-live, and overcome the other: and so it is with your Majesty: You had as hard, active, and vigilant Enemies, as have [Page 68]been known in any age, carried by a fierce and boysterous wind, or Spirit of zeal and revenge, upon the highest account of Religion, and God, with such a force as your Armies could not resist: and indeed nothing could overcome them but softness and rest, in patience: while your Majesty was cloathed with any resistance, there was matter for their fire to kindle upon, but when they prosecuted your naked Majesty, their force presently broke it self.

Having found the first, rest and comfort in your Majesties meek, lowly sufferings: this will find the second Grace in the Sight of God, for they are never seperated: And Grace is as evi­dent in your Majesties Restoration as any thing: Davids complaint was ful­filled in your Majesty. Thou hast pro­phaned his [...]rown, by casting it to the ground: 'Twas abjured and renounced as a useless burdensome thing, Psal. 89.39. and so cast to the dust, and trampled upon, [Page 69]which was for sin, and just from the Lord: and by a Spirit that was im­powered from the Letter of the Scrip­ture, that did administer from the promises great hopes of Christs King­dom: and professed service to him: By a people that were religiously and zealously affected, and indeed with personal Gifts of Righteousness, Know­ledge and Sanctity, and therein did really excel their enemies, and accor­dingly had Judgment given by God against them, after a solemn Appeal to God on both parts; and they were as to Works the cleaner and purer people far. But now, that they should be first corrupted, and then rejected, to make way for your Majestie, and Friends: and indeed not for any Righteousness in the party, who visi­bly appear as unreform'd, as loose, as unholy as before. It must be ac­knowledg'd the highest strain of Grace that the World hath known: Ps. 105.1. Not unto us, not unto us, but to thy Name give [Page 70]Glory, for thy Mercy and for thy Truth sake: It is in Grace, and for his pro­mise sake to Abraham, David, and Christ, to whom God hath promised Kings to spring out of them: 'Tis a higher, larger, more Royal Grace then any man could ever either ask, expect, or think off. It came imme­diately from the Divine bosome, where it was formed: not known or believed by man.

This Grace is in Gods Sight, there 'tis seen and known, and no where else; In the secret of his Pavileon, hath your Majesty been kept in the time of your dangers and sufferings: In this watchful Sight of God, have you been safe as in an Arke, defended from all those Storms and Tempests which beat against your Majesty: when the Windows of Heaven were opened, and Angels poured out vials of wrath and contempt upon your Crown, and Cause, in Praying and Preaching, with Gifts, and Prophesy­ing; [Page 71]then, when his hand smote, his Eye kept, your Majesty as the Apple of his Eye. And when the Fountains of the great deep were opened, and all the Low and Earthly principles of popular Government, broke out, to drown Monarchy. But because it is a Plant of his planting, pleasing in his Sight, he watched over it, and kept it every Moment, with his own Eye; which Eye now looking forth hath dissipated those Spirits and Powers, that were against it.

These Foundations of Rest and Grace in the Sight of God: being in their Nature firm and sure, and now working your Majesties Restoration, and establishing your Throne: And on the other side, the people being yet under division and dissturbance; settlement, and rest, cannot be ex­pected to rise from the Body, so ill affected; to the Head, so restored; but must descend from a sound Head, to a distempered Body: For it cannot [Page 72]be but the inferior must be formed by the Superiour; especially, if the Form to be Communicated, be the better: now your Majesties State is clear and sound, openly justified by a Divine and gracious hand; the peo­ple are yet guilty, fearful, and doubt­full, at least many of them, and being every way below you, are a Subject apt to be formed by you, into that Rest and Grace, that you have received from God.

These Principles which I have discoursed to your Majesty, though they give being to us, yet are they lit­tle understood by us, being as yet low and under a vail, and may possibly ap­pear remote, and strange at first sight to your Majesty, and to the Nation; which may prolong our trouble, if not prevented: Therefore I beseech your Majesty to consider, that if your self and Kingdoms have by all our suffer­ings attain'd a surer bottom, or rather a more immediate Union with the [Page 73] Foundation of all Kingdoms, then ei­ther your Ancestors had, or other Princes have: which we must con­clude, if we consult the Justice or Mercy of God: Then to go off from this our own peculiar bottom, to the common Arts or Polities of other Princes, cannot but retard at least, our Rest and Comfort; your Majesty hath tryed the ordinary wayes of Princes, Force, and Policy, to recover your Kingdoms; but they proved not only fruitless, but disadvantageous and entangling; and I believe they are as unable to keep or establish as they were to get: God hath found out a way of his own to restore far beyond what could be consulted, or ima­gined; and doubtless will in the same Love and Sweetness continue, and preserve what he hath given: as much above other Nations, and the present dark state of things, as your Restora­tion was above humane Consultation. The Landing of these Principles in [Page 74]our own Isle, and particularly in your Majesties Royal mind; though at first they may seem strangers, and to en­tertain them troublesome, yet the ad­vantage will be great as to our future discourse; for now the Scripture, and the Copy is our own, and we may freely take and enjoy the Priviledges of it, to our selves.

SECT. XIX.

NOah being safely restored to his own Land, he first consecrates the Earth, then offers Sacrifice: In which God smelt a Savour of rest: this exceedingly pleased him to find that his Creature would submit to him in any condition, and rest comfortably in his will, in the midst of Sin and Curse: and bear all kinds of troubles from him quietly and meekly. No­thing prevails with the most High and most Mighty, but rest in Submission; [Page 75]and this overcomes his heart. And God said in his heart, the sinful state of the Nation, did as the sins of the old world, grieve him at his heart; Gen. 66. and now he smells the savour of that meek rest which pleases his heart: He hath heartily punished, and doth heartily save England.

But who knows his heart? His Priest, that stands before him, and sa­crifices to him, knows it; and he who rests in his will, and lies in his bosom, knows, that anger is without, love is within, at the heart, he who searches into him, finds vengeance is his gar­ment, love and grace him self; He that is one with him, and can love and forgive all; finds the Heart of God, enlarging his heart, to that grace and forgivenesse; for to love and save, is according to his own heart.

I will not again curse the ground a­ny more for mans sake; neither will I again any more smite every living thing as I have done; God hath faithfully [Page 76]fulfilled this to Noah, and to all man­kind ever since; and will as faithfully and fully perform it to his Church, Isa. 5.9. according to his word; For this is as the waters of Noah unto me, for as I have sworn that the waters of Noah stall no more go over the earth, so have I sworn that I will not be wroth with thee, nor rebuke: Know assuredly both Prince and People under the Oath of God, that he repents of all the for­mer evils that he hath brought forth in the Nation, of all this cursing cur­sed spirit, of all these smiting and wars, as of a filthy and bloody thing.

First, No more cursing, and then no more smiting, as I have done, new sins may bring forth new Judge­ments, but no more of this work, for God hath brought it to a shameful end; you shall never have courage or strength to smite, nor Religion, or Gifts again to curse Kings, Bishops or the Church: your Majesty may be assured of it.

[Page 77] 1. From the Oath of God, who binds it, not again no more.

2. His heart repenting, and hand recalling all Power and Spirit to such a thing.

3. And this is said, in the conscien­ces of all them that have recovered a­ny sober, humane or Christian sence of themselves; smite no more, fight no more, curse no more, some that are still drunk with that filthy wine of wrath, and enraged at their disap­pointment, do weakly and passionate­ly fret against the chains that are up­on them; But the Oath of God sworn in Heaven, & established in the earth, where men have received any footing in their Reason or Faith, is great se­curity against such weak passions; And a greater security then this, can no Prince or People have, the Word of God engraven upon the minds of men, in the Reason, Experience, and Religion of the Nation; which when soberly considered, will expel fear; [Page 78]for fear as the Apostle saith, 1 John 4, 18. hath tor­ment; 'tis so in Civil Bodies, it stings the Minds of Governours into Doubts and Cares, and all Acts that come from such a root, sting and torment the people, and so disturb and unset­tle: And therefore, in the sight of God and men, would I lay the truth of this Word and Oath in this Nation; and assert;

That this Nation is the Church of God, his Body, sure and firm ground established for ever, with all its Or­dinances and Office, Magistracy and Ministry belonging to it; and that man, the inhabitant in this house, is a weak shadow that passes away; and that therefore the Church and its Ordi­nances are no more to be Cursed or smitten for mans sake, not for mans sin; God hath laid upon one, the iniqui­ties of us all; he hath been a Curse, and been Smitten or Striped for us: And therefore not the Church, nor the nature of man shall be cursed or [Page 79]smitten again any more for the sins and weakness of the flesh; for in the suf­fering of the Lamb, the Lord finds full rest and satisfaction.

For the imagination of mans heart is evil from his youth, that which to the severity of the cursing, smiting law and spirit, was a reason to destroy, is to Grace a reason to save, because the heart is evil, and that contiued from his youth, not to be reclamied; there­fore cut him off, he is cursed, this is angry man: but God because he is so, pitties, and forgives sins because they are great: For the curse and smi­ting, never cured or took a way sin, but fixt and strengthened it; if men separate; curse them and punish them, it must make them more fierce in se­peration: The Bishops and Ministry are not better but worse rather, for cursing and smiting, if they had little life before, they must needs have lesse for being cursed, if curses be any thing; Man his beart is evil and rotten, [Page 80]and therefore not to be cured by smiting; But reveal a new man who is under this, and smitten by this and that will save: Mans sins are Christs sufferings; and so become his own judgement, the sinful nature of man is a sore judgement, and to lay a curse upon a judgement, or to punish him, for that which is it self a punishment, is intolerable severity: If he be evil from his youth, and can't do otherwise, what cruelty 'tis to curse him and rail at him, for being already irrecovera­bly miserable; His sin is too great a load, and for that reason, let him have all the mercy, all the relief that the Earth or Heaven affords, for his comfort and support. Ge. 1.22. Thus did God, while the earth remain, seed time and harvest, night and day, shall not cease. This word hath not fail'd Noah nor his children to this day, much less shall they fail Christ, the Church his body hath had a seed time and har­vest, and since a cold Winter, and a [Page 81]night: let her be owned in winter sea­son, her night passeth, her day cometh: In this Covenant are the two great Ordinances of Magistracy and Mini­stry established, as they were in Israel under the Law: according to the Promise made to David, and conti­nued in the Gospel to the Church: Acts 15.16, 17. To build again the Tabernacle of David, &c. and to set it up: Where? A­mong all the Gentiles upon whom my Name is called: And in this Nation hath this Tabdrnacle of David been built, and is fallen; God saith, he will build again the ruines thereof, so firmly, Jer. 33.17. That David shall never want a man to sit upon the Throne: What on­ly in Civil things? No, the House of Israel, his house is the Church: And with David Levi is joined, neither shall the Priests, vers. 18. the Levites want a man before me: Is this sure? The people have spoken otherwise, and said, These two Families should be cast off. No, Vers 24. Vers 25. if my Covenant be not with day and night, [Page 82]and if I have not appointed the Ordi­nances of Heaven, then will I cast a­way, &c. If you can break my Cove­nant of the day and of the night: that there be not day and night. Vers. 20. Then, if you can overturn these, then you may overthrow King and Priest: but do what you can you see, though they have their night of suffering, yet 'tis by the appointed Ordinances of Hea­ven, and their day will follow the night, by the same certain appointment.

When the Grace of God had thus enlarged it self, and over-spread hea­ven and earth for man: He provided that this should be inherited. And God blessed Noah and his Sons: and said, be fruitful and multiply, and reple­nish the earth: Let us remember where we are landed with these things, and then your Majesty may over-look the whole Nation, and e­very person in it, as springing from a Root and Word of blessing: and where ever in the Nation man is, there is a [Page 83]blessing in every one; for the whole, and in the whole, a blessing for every one; every one a blessing to your Ma­jesty, and your Majesty a blessing to every one.

This blessing that multiplies, is it self multiplied in multiplying, and it overspreads all conditions: Noah and his three Sons representing four states: Princes, Nobles, Free-men and Servants, as hath been shewed: There are originally distinct properties in mens natures: these properties re­quires distinct states and degrees, suite­able to them: wherein they meet with distinct blessings; in which onely they are happy, and no where else: for there is a fulness in the earth, and to that fulness are people made, to replenish it: for every portion & con­dition, a person, and for every person a fit portion and place: and a blessing for each person in his condition.

All the good that any attain, it is to propagate and multiply: its so in na­ture, [Page 84]and in grace much more: e­very life may enlarge its self accord­ing to its nature: if I have, a loee a mercy for all, I may communicate it, as a Minister: your Majesty hath re­ceived great mercy as a King which is able to multiply and replenish the Na­tion.

When Man recovered his Domi­nion again over the works of Gods hands, it was with advantage: every thing that is sowed, encreases: all things must certainly gain by los­ses: To think that the Church should not gain both in outward and inward glory by her late sufferings, is both mean and unjust. Noah hath now added to his Dominion, over beast, flesh, and fowl: first, that they should dread him; rising now from a dee­per Root of Majesty: and all suffe­ring Authority, is drcadful in its resur­rection: and secondly, they are de­livered into his hands to be meat for him, as freely, as before he had the green [Page 85]herb: which was great bounty.

Now when God had spread the earth with grace, and stretched out heaven with love, and given man Corn, Wine and Oyl, and all the plenty of fruitful seasons: and given him the blessings of posterity; with power to possess and enjoy all living things: to secure his possession of these bles­sings, and that none may molest him in the quiet, comfortable, and sober use of them: God hath enacted this Law, that whoso sheddeth mans blood, by man shall his blood be shed. We have fetched some compass to come to this Law, but I hope we have gai­ned ground by it; having found the foundation of it, and the gratious in­tent of it, we shall the better under­stand, and practise it.

SECT. XX.

MAN is a rational Creature, and therefore God governs him rationally, or humanely: he Teaches to do what he commands, and that familiarly: So he doth teach this Law against shedding of Blood, by a Ceremony in eating. Gen. 9.4. But flesh with the life thereof, which is the blood there­of, shall you not eat: All life is pre­tious. If the life of a beast, that dyes for mans use, be to be seperated as a singular thing, and not to be eaten, how excellent is the life of the Lord of this beast for whom he is slain? Flesh must be kil'd or mortified, and then dressed, it must pass under the Knife and Fire, before it be admitted into the Body of Man: which is to maintain the honour, and dignity of the life of Man, that flesh must thus be presented to him, and prepared for [Page 87]him, and not approach, but by a dou­ble death: And this Law is Physical aswell as Ceremonial; for gross and foul feeding, makes foul blood, which debases the nature of Man, and makes it sordid, and so cruel; for base minds are most bloody: Clean and whole­some Diet, preserves candor and sweetness in the Nature. There is something likewise moral in this Law, greedy devouring without con­sideration of the Creatures, and of our selves, is cruelty to both; and cruelty begins at the Table: excess and riot inflames the Blood, and is the occasi­on of private quarrels, and national wars: This Law against Blood is se­vere, but exceeding gracious and in­genuous; intending to save Life, and prevent Death: 'tis indeed but the tail of the Law to sting and afflict; and when that is used, and the mercy, rea­son, and goodness of it, suppressed Moses his Rod is become a Serpent.

SECT. XXI.

THE Majesty of this Law fol­lows, and that which doth eter­nally preserve it in Spirit and Power, it is that God himself is the Head of it: For surely your Blood of your lives will I require: Gen. 9.5. God is deeply concerned in the Life of every man: good and bad, rich and poor; All Life flowes from him, who is the Fountain of Life: and 'tis derived by a Word of Blessing, by Jesus Christ: upon every Life he stamps his own Image, by which he hath commission, to enjoy his Earth, Air, and Heavens, to Eat, Drink and Live: be he never so evil, even from his Youth; yet life hath a Justification in it, and a Mercy and Grace, to enjoy the Blessings of God: If any man will assume to himself an authority over Gods Child, Man; in Gods House, the Creation; and presume to destroy that [Page 89] Life that God gives upon any pre­tence whatsoever, God will require that Blood at his hands, and will main­tain his Right and Dominion to his own Children, and Creation, against the Pride and Cruelty of any mans Lusts and Passions.

God himself is so much concerned, and his Mercy and Power so much affronted, that he will for ever require it himself; as Law-maker, Judge and Prosecutor, as he is all this himself, so he hath put a Law and disposition into man to do the same: He puts it into the Hearts of Supream Magistrates to enact Laws against murder, of infe­riour Magistrates to execute those Laws, and into the people zealously to pursue and prosecute the murderer, as if it had been done against them­selves: And what Man doth in this kind, God doth: But if they neglect their duty, either from weakness or corruption, God imployes his Angels, other Ministers of his Justice, and by [Page 90]them requires blood of the Murderers; in their Consciences, Posterity, and many other wayes. And these com­monly are more severe then men.

This severity prosecutes all, prin­cipal and accessories; for he saith, at the hand of every Beast will I require it, at the hand of every Man, and at the hand of every mans Brother will I re­quire the life of man. All men have a Body of Life in themselves, and a Hand to succour and relieve another, if any have Power in their hand to save Life, and neglect it, that life shall be requi­red at that hand: omissions in case of life, are punished by the Lord.

No man dyes a violent death, but by some evil hand, reach'd out; some Power or Force, thrust out by an evil Spirit, in some Lust, either Wrath, Malice, Covetousness, or some such evil affection: 'Tis not enough that the blood be revenged, but the hand be found out; that so with the persons suffering, the sin may be discovered, [Page 91]and cured; for it is a blind and beast­ly Justice, meerly to revenge, and is a Justice little less then the crime, to de­stroy the Person, and suffer the sin or evil, that lead forth this person to escape.

This hand is three-fold: 1. The hand of Beast. 2. Of man. 3. Of his brother: and accordingly there are three kinds of murder acted. 1. By the hand of a beast, he hath no hand but figurative, and that hand in a beast, is force with ignorance, or Re­bellion, and rage. 2. Mans hand is force and malice with counsel, plot­ted murder. 3. A Brothers hand is force and Malice, with a Hypocrisie, Trechery, and violating of a bond, either Natural or Civil.

Life came from God, and returns to him; and when it hath no mouth to speak to man, there it cryes to God, and he never did, nor never will, refuse to hear the voice of any blood, but is severe and exact in avenging of it: [Page 92]And certainly he hath much more re­quired the blood of our Soveraign, be­ing shed by his subjects in an open Court; Therefore can there be no regular or Christian proceedings amongst men, till it be first inquired, & known what God hath done in the Cause.

First, God hath required this blood of the Beasts inployed in the execu­tion, by a plague upon the Horse which is notorious.

2. Of Man, even the whole Nati­on bound by the Law of God, of Na­ture, and their Oath to protect the Kings Life, though it were with the hazard of their own; as a particular member should interpose it self to have the Head: The Life of the King is a Common life, and it cannot be taken away Publickly without the defect, at least of the whole body: which should and ought to have defended their Head against any part: And therefore God hath required his blood of the whole Nation; for the sin had its pu­nishment [Page 93]in it; His Life being taken away, Courts of Justice becomes a Carcass; the whole Body of Law hath putrified and rotted, and a strange dissolution of all parts follow­ed, instead of peace, honest in­dustry Union, and a joynt endeavour to advance the whole, and one ano­ther: such preying upon the whole, and one another: un-natural and vio­lent snatching, from one another; and a general decay of Love, Truth, Ju­stice, and civil prosperity in the Na­tion.

3. God hath required it, of his Bro­ther, or friends, of them that were more nearly joyned to him, by their affections to him, and his to them. First, his party of his Army: Majesty is sacred, and will be defended by holy hands, if their lives had been as good as their Loyalty, it had been other­wise: For their loose lives, did I know offend the generality; strengthen their Enemies, was a mist and cloud about [Page 94]his Majesties Cause and Person, and did weaken their hands; for which they have sufficiently suffered under the harrowes, &c.

If any may be accounted a Brother to a King, 'tis the Priesthood, who descend from the person of Christ, both King and Priest: 'Twas their part to have defended themselves, the Church and the King, from these strange errours in Religion, which have brought forth such unchristian practises: But alas! they were weak, & not able to make any considerable defence of their Cause: scarce one I remember, but one (of his own party) that durst look out and Print a word against that proceeding; for which we may lament, as David did for the death of Saul over the Mountains of Gilboa: 2 Sam. 1 21. no dew, neither rain upon you, nor fields of offrings; a great drought of gifts, and loss of fields. But he was to die for them, and not they for him: I write not these things [Page 95]to upbraid my Brethren (or any others) but to justifie the Righteousness of God; in honour to his memory that suffered, and in love to all, that all may see what they are forgiven, and for­give one another: For a Minister of Jesus, should not meddle with any sin, but to forgive it, nor any evil but to heal it.

SECT. XXII.

BUt these were guilty, only of omission, in not using their hand to save: Of them that were active­ly guilty, some were guilty in part or accessories, others in whole, or as principals: of the first sort were all that party that begun the wars, though they intended not what succeeded to destroy the Life and Office of the King, yet those high demands of the Parlia­mant and the violent and tumultuous affections of the people, did much diminish Majesty, broke down the [Page 96]hedge about the Crown, and prophaned it, even then when they seemed to engage for it: for to covenant for a King, against the Kings Will, and Law, and to fight for his Person against his friends and guard; is neither Right, Reason, nor Religon; and to make War against him, that they might im­pose a Law and worship upon him: This cannot be but interpreted as ac­cessary to what followed: & God hath required the Blood of his Majesty up­on that Nation, Party and Profession: in great afflictions, breaches, dishonour and disappointment; and because they were but half for, and half a­gainst; they have suffered from both, and been ground between both par­ties.

Come we now to the principal hand, that acted this, and let us require, whether it was the hand of a beast, of a man, or of a Brother: The King is a publick person, and his life was taken away publickly, which could not be [Page 97]done by a person, it was the act of a Power; this power must be in a Bo­dy of people, and of that Body doth God require this Blood, and of eve­ry hand of that Body: The first and chief hand that moved in this Fact, was the Army: who having gotten the power of the Sword into their hands, swelling with Pride upon their success, against Law and Right, forced the Parliament, and moulded them to their purpose, and then put them upon trying the King; After they promised obedience to them; after they had conquered his Maje­sties Forces, had him in possession, had treated with him, and endeavour­ing to engage him. General Acts have general Evils in them, so had this; there was, 1. The hand of a beast, an un­manly Act to seek to destroy him, whom they had conquered; when if they had had but the reason of men, they might have had honourable and safe terms, if reasonably propounded; [Page 98]for his Majesty was not in a condition to deny reason: It was brutish and de­generated force, not worthy of that courage wherein they appeared in the field; There was secondly, the hand of man: subtil contrivance; for to hide the foulness of the Fact from the peo­ple, that it might not seem to be force; they force the Parliament, and by them erect or create a High Court, to do that formally, which they had be­fore resolved upon, to take away his Life: and so 'twas in a high degree plotted. Thirdly, there was the hand of a Brother also; for when they were risen to that Hight of Power, to be not only equal, but above King and Parliament, in force; and able to give safety to both, they promised it to both, and broke with both; and after they had owned him to be their King, and so treated him friendly and bro­therly, yet afterward took away that Life they had protected: I write not this to provoke to wrath, but to clear [Page 99]the Justice of God, and to convince and humble, in order to healing and peace.

Now observe how exact Gods Ju­stice is upon this body, the Army: re­quiring this blood at their hand; first, of his Brother, for their Falshood to him, and to all Powers; there was nothing but falshood and treachery amongst themselves, and that ruined them: 2. The Plotters and Heads were left to the most absurd wayes, hurried by beastly impulses, into irrational diffe­rent and contrary courses, and never had the common wisdom of man to provide common safety for them­selves or friends: And Thirdly, at last, as a headless, spiritless Beast, lies down in the dirt, and willingly offers it's Life to his Majesty, for an un-na­tural Power yielding it self, unto a con­trary and natural; a Military, to a civil Power, doth in common sense offer up it self to dye or cease: Out of the eater comes forth meat, out of the strong sweet­ness: [Page 100]this beast that had eaten and de­voured King and Parliament, Honour and Riches, made to lye down and be unbowelled, that all may be taken out again. This hand of force, was the hand of the Beast.

SECT. XXIII.

THE Second Hand that was mo­ved, and did move in this blood, was the Parliament, a more humane Hand it should have been, but either drawn for hire of Honour and Riches (that was their Trade) or beaten to it as a Beast, for fear; they contributed the Form of an invented High Court, and so complotted, as men: 1. And as false Brathren to King, Lords, their Brother-House, and the people their Brethren: and God hath required the blood of their Soveraign at this hand: For after they stood a while, or rather lay like a Carkass without [Page 101]their Head upon the Nation, stinking in their filth and corruption; after they had been spued out and loath'd, were made to resign their Seat, and expire without any exercise of Honour, Au­thority or Reason. Thus God hath re­quired this blood at the hand of Man.

There is a third hand in this Body of people, which is the hand of a Bro­ther. These men were Princes, anoint­ed with Gifts, professed they were the Saints of God, the Children of God: that they had: the Spirit of God, the Cause of God: A Royal Priest-hood; these (if such may be admitted) to be Brethren to a King; these things held forth in pro­phesying, in Praying, and Preaching in Scriptures and promises, did Judge the Church and the M [...]nistry to be Anti-christian, and the Nation and Magistracy, Babylonish: and them­selves the only Church; with these and some other earthly Principles and Doctrines of the Power of the Peo­ple, &c. they took away the Life of [Page 102]the King; This was a High hand, the Spirit that moved, & the strength that supported both the other two, and ac­cordingly God hath required this Blood at this hand: by dividing of them, and setting every mans hand against his Brother, Praying against Praying, Preaching against Preaching, Gifts against Gifts: A cup of trembling and giddiness, and spiritual madness given to them, absurd and unmanly conceits, lyes and delusions; gross blindness, that could not find their way; nor at last understand what was coming upon them: Their Solemn Feasts and Fasts, Mal. 2.3. spread as Dung upon their Faces, and they taken away toge­ther with them: That Success that they gloried in, taken from them, and be­stowed upon them that they cursed, as Gods Enemies; and that Anti-christ and Babel that they fought against, is found amongst themselves: for never was any thing more a Babel of confusion then they: nor any thing more direct­ly [Page 103]opposite to the Laws and Instituti­ons of Christ, in Church and Com­mon-wealth then they: And the Spi­ritual Life of Love, Union, Order, and Light taken away, and they cast out of Power into contempt. Of each of these three hands, Military, Civil, and Religious, as of Beast, Man, & Brother; hath God required the Blood of his Majesty by a death suitable to each, according to their capacity.

SECT. XXIV.

THis Nation hath been miserably imbroyled in great confusions, which makes the business very per­plexd, and mysterious; varieties of evil powers and Spirits, have been at work amongst us; they all met in this capi­tal crime the Kings blood; If the Right of this be not fully known, the Nation cannot be healed. Nor can these things be understood but by the same Wis­dom [Page 104]of God, which formed them; And therefore I believe your Maje­sty, and all sober minds will weigh and consider, that Justice of God which hath been in all these things working out your deliverance.

This Justice of God is bright, clear and honourable, and therefore will, if understood, satisfy the Reason and Ju­stice of the Nation, and direct it, in what is further to be done: And the Judgment that God hath already given in this case, according to his own Law, will explicate the Law, and be a Precedent for the Iustice of the Nation, now and for ever: For the case of the Law is this: God the Fountain of Life, by his own Word sends forth Life and Blood into all parts of the Earth, to replenish it, into every spot of ground an inhabitant, into every Place and Office, a Person to fill that place, to enjoy the benefit, and fulfill the duty of that place; When he hath thus disposed the affair of his [Page 105]House, there comes some stranger in, some wicked lust, who to make way for himself, kills some of this Family: by this the righteous Law of God, by which he rules the World is violated. This Life slain, returns to him from whence it came: and complains of the injury; God hears this, which awakens his Justice, to an Inquisition, who it is that hath done this, and with what mind he did it, and what evil Spirit lead him to it, or by what lusts he was drawn to it, and then he pu­nishes the Offender, and therein con­demns the Sin, and makes restitution to the Person injur'd, as he is capable, to him, or his name or posterity; and so restores righteousness, which is the Life of the whole and of every parti­cular; the Family being cleansed, and righted they are satisfied.

And so God hath done in this Nati­on: it was replenished with Magistrates, Ministers and People, and with great honour and riches, in Church, and [Page 106]Common-wealth a people having power in their hands, professing to re­form them, destroy the Offices, kill & suppress persons, possess themselves of the places, honours, revenues: The life both of Persons and Offices returns to him, that made and insti­tuted them; their cryes for vengeance; he goes forth to Judgement; exa­mines what these people are that have done this, how it is that they have a­bused their power, by what wic­ked spirits and false prophets they were lead; he discovers them, di­vides them, takes power from them, and makes them render back the Of­fice of King, honours of Lords, Re­venues of Crown and Church, and all the Places, Advantages they had gotten, and turns them out with shame, and prepares them thereby to learn better things: so that there is not only a gross punishing and destroy­ing their persons▪ but a beginning of conviction of their sins, discovery of [Page 107]them, and their wayes, in order to correct, and for ever reform such er­rours: and a rendition of all that they had taken, Monarchy, Episco­pacy, Revenues, and all improved, as the Lands; Monarchy more abso­lute, the Church justified from their reproaches of Antichristianism, which are fallen upon their heads. And she impowered with ability and opportunity to judge her adver­saries, and save the Souls of her poor beguiled Children; which is an ex­act Pattern of Royal and Christian Justice, to your Majesty, and the whole Church of God.

Therefore I beseech your Majesty, and the wise Men of this Nation, to consider how much and how far Ju­stice hath been done. To take away the life of a Prince, a publick person, by publick Tryal, in the face of the world: is the act not of a person, but of a people or body, and that in power: and therefore the guilt of the blood lies upon that body so impowered: To [Page 108]require this blood of a people, in power, belongs onely to God, to whom all power doth belong: And this God hath done more fully and honorably than could be imagi­ned or desired, before 'twas done, both upon the Parliament and Army, by whose hand the blood was shed; not onely to the honour and dignity, but the life and being of both: Let it be considered also, whether it be just and honourable to punish that power, or persons acting in that, which if it were not already ruined and defunct, were not liable to be questioned: for while it was power, it could not be Judged.

I beseech your Majesty also to con­sider, whether seeing they have by Divine Justice delivered into your hands, not onely your Crown, but all the Honour and Riches of Church and State, to do with them as your Majesties Justice and Mercy shall di­rect. And your Majesty accepting of them from their hands, from the [Page 109] Army immediately, and mediately from that Parliament, who called this Parliament to do it: whether this do not declare an Atonement and Re­conciliation; and be not in it self the fullest satisfaction that can be, that they should both be lead by a Divine hand, themselves, not compelled by force, to yield up their life and being to your Majestiy: 'Tis satisfaction to the utmost that can be given by them, and 'tis accepted by you.

And then another question will a­rise, whether if the Supream Power be acquitted; that which is inferiour, and derivative be not acquitted also? that is, whether it be clear Justice to pass by the Parliament and punish the Judges of their high Court, who were but their Ministers? it seems not. And such is the eminency of this Cause, and so full matter hath Justice to work upon, that it needs not step o­ver the least appearance of Reason for satisfaction: neither should [Page 110]any thing be done in it, but that which is compleatly just: If it be not com­pleatly just, it cannot sure be honou­rable, to require the blood of the Supream, at the hands of an inferiour, where there is a Supream: There must be proportion in Justice, Prin­ces are Gods; The Parliament in that act were Gods, and that Court created by them, their creatures: The Justice of God requires Peers or Equals, so far as may be had.

Another question rises from the ex­cellency of Divine Justice in this cause: whether if the Body and Power suffer, it be just to punish the Mem­bers of that Body, for what they acted in that Power or Body: as whether the Members of the Parliament or Army, may be punished, for what they acted in and with the whole? Its a doubtful question: for if the whole be guilty of that Fact which the whole did, as certainly they are; then if the whole have not suffered what is due to [Page 111]them, it must be required of them: if the whole have suffered and be free, the parts are so too: We have alrea­dy concluded that this Act could not be the Act of a person or persons, to take away the life of a King by a pu­blick Tryal: And therefore as no private persons had Power, Honour, or strength enough to do it; so have they not sufficiency of either to make satisfaction for that blood so shed.

And yet I think that the suffering of the body and power, doth not wholly excuse persons. Let us there­fore consider what God hath required and done in this Case, as to persons, it may both satisfie Justice, and di­rect it in its progress.

These two bodies the Army and Parliament, had some that were their Heads and Leaders in this Fact: The Army acted in it two wayes, by their Councel of Officers, and by the power of their Swords; and accordingly had two that were Chief: Ireton [Page 112]for Counsel, who formed that Re­monstrance upon which the Tryal was grounded: & Cromwel for Action, who at that time, and in that business steered the Army. The Parliament acted but in one capacity onely as a Council, and was guided in it, as all men know, by him that was Judge of the Court. Now of these God hath required this blood, and taken them from the earth, which is a mer­ciful consideration; for it can but be pleasing to a mild Prince, to be pre­vented by a Divine hand from shed­ding of blood, though it be in the way of Iustice: And if your Maje­sty could be honourably and wholly freed from it, it were to be desired: But this work of God instructs us in that which is it self most rational, that in case a Body of people should offend and deserve death: he is not so extream as to destroy the whole for one Fact, and yet 'tis just that some should suffer: there is a just Rule for [Page 113]that some (for justice goes by Rule in every circumstance) it must not be fame, nor chance, much less favour that should point them out: these are not fit to judge of the life of man, that hath Gods Image upon him: for though all be guilty of the Fact, and may justly suffer in that respect; yet 'tis not just in respect to that Body, that one should be taken and another left; except it appear who and where­in he hath been more guilty than his fellowes: And therefore as 'tis just that some die, so 'tis necessary to take the chief: And herein Divine justice that never fails, hath been exact in taking those three heads of their Tribes: and it seems to please it self in the proportion, that being to re­quire blood for a Monarch, it is best pleased with the life of one; so he be the principal. And therefore the same Divine justice may refuse most of the Prisoners excepted, as too mean shrubs to answer for the blood [Page 114]of such a Prince: for most of them are every way inconsiderable persons, that had neither Interest, Power or Policy, no nor wickedness e­nough to design so high a Crime: for personal malice to his Majesty they could not have; there being no­thing in his Majesties person or Go­vernment, that could draw forth such a lust in them; no provoking injury either to them or their Relations; Neither have they souls big enough to aspire to the least share of Royal Dominion: If any of the whole Body could be suspected to be ambitious of Soveraignty, they are gone: mean common persons that signified no­thing, or but little in the act, cannot signifie much upon the account, for general satisfaction to the justice of God and the Nation, for Royal blood: and therefore it is not Royal Justice, but some common vulgar minds that can be satisfied with such mean stuffe: I doubt there is some [Page 115]vehement thirst for blood, that can be content with puddle-water to drink: Your Majesties Royal mind cannot but expect a better sacrifice: better none, than not the fattest and best; and such there are, and may be had.

But to proceed: The Army and Parliament have yielded up their lives as a Military and Civil Body and Power; and the Persons that were Heads at that time, and Leaders in the Fact, are taken away by Divine Justice: and only the Leaders, a just Sacrifice for a Princes blood: If this be just Reason, as certainly right Reason is Just, and the Rule of Ju­stice: then it shews honourable and compleat satisfaction made by God, as to the Matter or Parts, of Army and Parliament, for what was done by, and in them, in that capacity. But yet we see the Nation is not satisfied, som­thing is expected from his Majesty. Doubtless, there is something to be [Page 116]done; for full and compleat Iustice would appease and quiet the whole Nation: And that is exceedingly to be desired, and 'tis to be done; if we are willing to attend upon God, in that way of Reason and Iustice which he prescribes; for he that hath begun to do this, for your Majesty, and the Nation, will finish it, by giving peace and quiet to the Spirits of the Nation, wherein onely your Majesty and we can be happy. This by the way, I must take notice, of that in that earnest and hasty desire of revenge, that doth I fear affect the minds both of Clergie & Laity, and makes them uneasie, is from a sore in their own minds, which if cured would give them ease: 'Tis very true, that neither Nobility, nor Gen­try, neither Bishops, nor Clergie, were worthy of such a King as he was: for had the Virtues of the Nobility and Gentry been answerable to his, they and he had not suffered as they did: Certainly, all unrighteousness and [Page 117]unholiness is either an Enemy or a Traytor to Sacred Majesty: And had the Bishops & Clergie been as able, & vigilant in their places to defend him and his Office, as he was to defend them: These Troops of enormous Opinions, had not broken in upon Church and State: Therefore there is guilt upon them, and that stings their minds into emnity; which bur­thens others to ease it self; this guilt they do not yet see; the Reason is, because they have not yet a clear sense of the Mercy of God to them: for no man can have a right sense of sin, till it be pardoned and removed, and till that Mercy that pardons, raises up in the mind, a new Life: for sin while it abides in a man, it darkens and en­rages the mind, and hence is their wrath kindled; which being sensual and short-sighted, falls upon that which is next to them; wanting abili­ty to judge and patience to wait for a better: But when both these shall see [Page 118]and feel that larg and sure Mercy that hath restored, and will establish; and shall likewise see, how his Majesties sufferings, and their own; together with the weak errors of their Ene­mies, have conduced to it; they will be both Nobler in their Iustice, and larger in their mercy; For these two cannot be seperated, Honourable Justice and Royal Grace. But as yet I do per­ceive that the death of his Majesty, and so the whole, of the late Revolu­tions in England, are a Mistery, both to the Agents and Patients in them; if they were understood, they would satisfie; for the things themselves are of a transcendent Nature, and there­fore being seen, will give transcendent satisfaction.

SECT. XXV.

NOw to prosecute our Method of Iustice, this Body of People, by whom this blood was shed, being blown off, as to their Military & Civil Power, by which they perpetrated this Fact; and no more to be had of them in that capacity: We must consider them in their third State, that we have mentioned as a Religious Christian, or Rational Body: which is the third hand, and the chiefest strength of the other two; first living and last dying; for twas by their Religious Gifts that they ac­quired both the other; & those judg­ments that reach them in the other States, come not near them in this: for this, being a Spiritual thing, doth save it self from all outward strokes, under the notion of suffering for the Truth: and in this many of them are yet very high and bold, able to with­stand [Page 120]all power that doth yet appear against them: And possibly have a hope to ralley, and recover what they have lost, as long as they hope it, the Nation may fear it: I confess, I think there is no ground for either: For, these powers are not natural to them; the power of the Sword is not proper to a Spiritual people, nor an ancient, national constitution, to a new thing, that is of another World. They have also so far abused them, and for it, so spued out, as not to be restored. How ever, this Body of people, yet remain­ing in the Nation, and the Spirit and Principles whole and strong; and be­ing so large a Body, and of so mon­strous a shape, with his seven Heads and ten Horns, of so strange a Na­ture, that no man understands it; the Nation may justly require satisfaction of them, and security against them: and 'tis just they should have it. But every man that exercises either Rea­son, Religion, or Experience, will find, [Page 121]that outward punishments confirm and spread Spirits and Principles; if they have any appearance of Reason or Religion in them. And this is clear in these people that they have personal gifts, the Light of Prophesies & Scrip­ture, which the least spark of Divine Light may judge; but all outward punishments will never subdue: And as to these people under tryal, 'tis most true, that take the Persons and the Fact barely, as they lye without considering the hand of Power, Army and Parliament, by which it was com­mitted; the least Minister of Justice in the Nation, will say, to kill the King is Treason; but how little will it avail, to satisfie and secure the Nation, that some few, it may be superfluous bran­ches of the Body be lopped off; 'twill rather prune then cut down this great Tree: It is intended by the Law and Justice of the Nation, that w^t is done to these prisoners, is done to the whole party, in satisfaction for them all: and [Page 222]therefore the whole must needs feel, that what is done to them, is done to all: if these be not the Heads, then will justice be deluded and remain unsatis­fied: and then it will not rest here, but leave the whole Body under fears of further revenge: If justice err, & act blindly, there is some evil mixt with it that causes that error: nothing darkens or misleads justice, but passi­on and hatred; if this be in it, the peo­ple must needs feel it, and be pro­voked and irritated by it: Clear Ju­stice, subjects the stoutest minds; but revenge and enmity strengthens and exasperates the lowest and weakest: Therefore let it be considered, that these people are a party or body, come forth in their Lives and Professions, into a distinct State different from, and opposite to the Nation and its Government: This body is one, in opposition to the ancient Laws of the Nation, though divided amongst themselves, like that Beast in the Re­velations [Page 223]that had ten Horns; but one mind: This Body have three Princi­ples that lead them to take away the Life of the King.

1. Some as Saints, who went upon Scripture promises: To bind their Kings in Chains of Iron.

2. Some upon the Right of the people in their Representative; say­ing, the Supream Power was in the people.

3. Other went upon the power of the Sword and Conquest: 'Tis easie to find the Heads of these; if they be ingenuous they will come forth, and offer themselves and principles to a fair Tryal: If these be had; then you have before you;

1. The three Powers and Hands formerly expressed, Religious, Civil, and Military.

2. All in their Principles, Life, and Strength; wherein they may possibly disturb hereafter.

3. And you have the whole, and [Page 124]the present Prisoners, in a new capaci­ty; so compacted and comprehended that they must be all concluded in under one Judgement: 'Tis no hard matter to find the Heads of these: In whom the whole iBody is comprehended; If they then shall be convinced and give satisfaction to such a Judicatory; and do as the Par­liament and Army have done, repent and resign their judgements, and Principles to your Majesty, and to the Church; it will be a happy ishue, that will be satisfactory to the Nation, and fully answer the mind of that Blood that was shed, who in his death sought the peace of the Church and the Na­tion: If they shall persist in their wayes, and justifie themselves, and this Fact, then they will be a full, clear, and clean Sacrifice to that Iu­stice that shall condemn them.

Justice, if darkly administred causes trouble; if wisely and duely administreds quiets and establishes: And therefore [Page 125]in reason we may expect a very good effect both wayes: It is probable the greatest part will be reduced: for, first, their principles I know are un­sound: Secondly, their works, for which they were appointed, viz. to subdue and prove the Church, as it stood in its imperfect state, is finished. Thirdly, that success in which they gloried, is withered and gone. Fourth­ly, those outward advantages that strengthen unsound principles, are removed. Fifthly, that spirit, that wine of fornication, that inflamed them, is under judgment. And Sixth­ly, They are left in a sick and guilty state, having over-run themselves and so come to losse: Why should we not then have that common charity to them, which is due to all men, that they are Men, and capable of reason? He that hath attained the possession of his own reason, will in the finding of his own, find that the same reason is in others: and he that hath a reason or [Page 226]faith of his own, that is not the reason and faith of others, let me tell him, it is not true reason he hath, or but a piece of it.

I have some particular reason to undertake for these people, and these things, that they are reducible; for, I have known, and travell'd thorow these principles, and found the bot­tom of them, whence they come, what their work is, and where they end: I believe, if this opportunity be im­proved, it will recover this people so far to your Majesty and to the Church, as will be very much for the honour and advantage of both; they being enriched with many personal gifts.

Yet I am perswaded also, that some will adhere to them, because there is a degree of righteousness in them: 1. Of personal, legal, prophetical righteousness: something there hath been of a Ministery, to execute the determined Counsel of God; for which they had a zeal: and a servile or mi­nistring [Page 227]spirit, the righteousness of it is still among them; and if it be fair­ly hunted, it will earth it self in some particular persons, and will fly as spi­rits do when assaulted, to some princi­pal parts: Those persons will be filled and fatted with them, high, strong and righteous in them; and so a fit sa­crisice, being able to suffer, they will readily meet the stroke of Justice. If all shall desert their cause, 'twill fall wofully, and they will deserve pitty; but if any suffer, 'tis proportionable both to the Law of God, and to this high and glorious Crime (if it may wear that name, either for his sake that died, or his in whose name 'twas acted) that it should be the best of the flock: The vulgar and common cry, is Villains, horrid Murderers; which is a vile spirit, and would doubtless be content with the foul blood of any kind, or in any manner: this is the wrath of man, and it fulfilleth not the righteousness of God: But Divine Ju­stice [Page 128]is sacred, clean, and honourable, and by it God doth require something answerable, which he would not do, if it were not to be had: he knows there is the Image of God in all men, even in the guilty; and where that Image is, righteousness is, much more in a party of men; and there is some­thing high and notable in this Party, whereby they did so great things: this abused and seduced, committed the murder; and this Justice requires to be found out: A common Mur­derer, meerly to kill him, because he is guilty, is brutish, if not devilish, to seek not satisfaction, but destru­ction: The Law requires a man, for a man; and a man in Gods Image: if it be not to be had; the Law will re­quire it of the Law-maker, and there­fore Christ suffered himself; the just for the unjust: And the Church ac­counts, that the person brought to death, is Righteous, and so receives him unto her bowels, and gives him [Page 129]the Seales of Pardon and Grace: which she might not do, but to the body of Christ, and so a Member of Christ dies: and that is satisfaction, indeed to the Law of God: love must first enlighten, instruct, cleanse, forgive and feed with Christs body and blood, and then it is to be pre­sented to Justice: There is onely one thing wanting, a Court of Iudi­catory, or a Iudge: the next part of this Law will furnish us with such a one, as will satisfie all parties, both the Plaintiff and the Defendant: the party to be tryed: and them that sue for justice.

SECT. XXVI.

VVE have seen the Authori­ty and Severity of this Law, and what God requires in it, blood, and of whom: The remaining part of the Law directs by whom and [Page 130]in what manner this blood is required: Whoso sheddeth mans blood, by man shall his blood be shed; for in the Image of God made he man. In this Law, Ma­gistracy is first instituted, and an Au­thority erected by which Blood, and consequently all other Pleas should be judged: and this is the intent of this part of the Law. And therefore the Kings Judges, that urged this a­gainst the Life of the King, without considering the Authority of the first part of it: God requiring Blood, did by this Law, as they did by all Law, Reason, and Religion, break it in pieces: and so first beheaded the Law it self, and then beheaded the King by it; and forced the Law against that Magistracy which it did insti­tute.

What God hath joyned, no man may separate: God first makes his demand what he wil have for his slain child Man, Blood; and of whom, Beast, Man, or Brother, and then [Page 131]transfers this his Right to Man, and invests him with his own Divine Ma­jesty and Power, in his Name to judge and execute as he finds cause: And therefore Magistracy hath an immediate conjunction with God, and a real communication of a divine Right from him: and therefore 'tis singularly his, not only by institution, but that in which he hath placed his own personal right over the Life and Blood of his creature and child, Man.

Things are seen purest in their pri­mitive institution, and this being the first birth of Magistracy, we may here find a full & lively Image of it: First, this Law was given to Noah the head and father of the family, to whom power did naturally belong; he was by it invested with a Crown: yet it was given to him for the whole, and to the whole with him; 'tis the Right of Man, and given not to a person, for then it had died with him; nor to any qualities of persons, but to the [Page 132]nature, to all Mankind in one Com­mon-wealth.

Secondly, the extent of it is: Who­so; the three Estates under Noah are subjected; Nobles, Gentlemen; or Free-men, and Servants: for of these three this Common-wealth was con­stituted; who were represented (as we have shewed) in his three sons, Shem, Japhet, and Ham: Hence na­turally arises Supremacy.

Thirdly, The cause of Blood and Life is committed to him: Whoso sheddeth Mans blood: and so the power of Life and Death is given to him: which is the highest power, over the life of the noblest creature Man, and over all degrees of men: Under it are contained all lesser pleas, the greater comprehending the lesse: And from hence arises Power to his Supremacy: he that hath Life, Body and Estate committed to him, must have Power to protect them, and Power to remove that which infects them.

Fourthly, But who is to have this Supremacy and Power? Man: this is therefore in grace and good-will to Man, and comes from the same root that brought forth Christ, being an image of the same thing; wherein Man is taken up from a common state, unto a throne of fellowship with God: and God descends and setteth up his own Kingdom in Man, that he might thereby be saved from that universal corruption and destruction that befell the old World; And where this is seated, there is Grace super­lative.

Fifthly, Who shall have this power, all men, or every man? No, that were a remedy worse than the dis­ease; better no man have power to avenge, than all men: for every man would hereby be armed to do mis­chief; yet it is given to all, because to Man indifinitly, and therfore uni­versally: Reason will easily under­stand it, that it is intended to one [Page 134]who is vertually all, one in whom all meet: One, as fittest to represent one God; and to represent and unite all men: for all men are truly one, and truly represented by one, and united in one; for nothing unites truly but one, and hence arises Monarchy.

Sixthly, This one man, in whom all are vertually, and united firmly, must necessarily be an eminent and honourable person; as the head where the life and good of the whole meet; And hence is Honour or Dignity.

Seventhly, He that is thus invested with power of life, is Man; and ther­fore must in this Office minister hu­manely, in love to Man, with general sweetness and goodness to the na­ture; not as an enemy, no not to him that is punished; for the whole Law was given in grace and favour to Man, and every Man may expect with justice all mercy and goodness, and it is due to him by this Law; as it is from his own soul.

[Page 135] 8. By Man; therefore in Judge­ment and by a Rule, and Law, for man is a rational Creature, and hath a Law imprinted in him: and therefore this is added to all the rest, or rather supposed that this Magistrate is a Judge, and hath Jurisdiction; Power to give and declare Law; by which offences must be tryed. And if he have Power to punish by Law, he hath power likewise to make Laws to prevent such offences: and hence springs another part of principality to Judge, and make Law.

9. Where is this Law to be had, by which he must judge? 'Tis in the Na­ture of Man, for Man is made in Gods Image: And to this the Magistrate is directed for his Law, to the Image of God: All Law is in this Image, else it were not his Image; there was in this first constitution no Law given, but all refer'd to this; and if afterward any Law was declared unto man, it was taken from hence, the Morral out [Page 136]of the Natural, and the Spiritual Law out of the Spiritual Man: And there­fore if at any time he be destitute of a Law, or the Law in use be short, here is sufficient to supply it.

But is this a reasonable institution, that there should be such authority one man over another. Yes, for first, what God commands, is it self reason, because he commands it: yet, withal he is willin̄g to shew reason why 'tis so; And therefore his Law is highly rational. The reason of this institu­tion, which reaches to all the parts of it, is; For, in the Image of God made he Man: The same authority that God sets upon a Prince over all, he hath given to every man. 1. Over himself. 2. Over his Relations. 3. Over his Cattle, and over the Earth, his posses­sions: And what he gives to a Man in a private inferior way, he gives to the Prince in a publick and superior way: and no man can quarrel with the Higher, except he be besides himself, [Page 137]and have lost the sence of the Image of God in himself. What more rational then this, that the whole is stronger then a part, and therefore the Image of God is more excellently in all then in any one: and if it be in the whole Body; then more eminently and ex­cellently in nobler parts: And this institution being laid in Nature, it produces al civil parts, a Head aswel as a Body. What more natural and ra­tional, then that a man should be go­verned by the same Nature and Law that is in himself, and is himself; And that not the worst of himself, but his best part, the Image of God: What more natural and rational then this, that the Image of God Rule, which is truely Royal and Princely? And this Image improved, advanced and exalted for that purpose: And after man had tryed, and by woful experience had found, that in his own personal State, the Enemies had and doth daily ruin him, and all mankind, and therefore [Page 138]that this is a high favour to man. There being no way but this, to pre­serve this Image of God in man, aganst the Prince of darkness; but raising up this Image upon a Throne, so strong­ly supported by Grace, that the Ene­my cannot destroy it: What more rational then this, that if one Man made in Gods Image, depart from it and become a Thief or Murderer, and thereby hurt or destroy the Image of God in another, which will unavoyda­bly be, man being in a weak fallen state, & Satan his enemy having gotten into Power; is it not rational, and great favour to Man, that the same Image injured in both, should be impowred to rectifie and restore the same to right again?

By this Law was a universal Mo­narchy erected in Noahs Family, and firmly founded in the Nature of Man, it should have descended unto Shem and his ishue, being both the el­der Brother, and Nobler Person; But [Page 139]the younger, Ham usurped it, taking first advantage of his Fathers fall into drunkenness, (ungraciously, and un­charitably) and afterward Nimrod his Grand-Child took by force; and kept in his Line, many hundred years, in four successive Monarchies; owned and confirmed by God, not by inhe­ritance, but by Gift, though in the hands of the basest of Men.

All this time the right Line of Shem was suppressed; till it did spring forth in promise only, to Abraham who was of his Seed: It rested a while in a pri­vate Family in Abrahams Seed, and was driven into Aegypt, the Land of Ham, where it increased, and was brought out again by Moses and Aa­ron; afterwards established in David and his Posterity, a Branch of the right Root of Shem. In him 'twas in Type and in Flesh, and therefore decayed; and was removed into Babylon, of Hams Posterity, from whence they were delivered by Joshua and Zer­rubbabel, [Page 140]of whom Christ Sprung. He and his Successors, the Apostles held it only Ministerially and Spiritually, the outward and secular Power being still kept by the cursed Seed of Ham: these spread it by Preaching into the World: Being opposed and persecu­ted by the Vsurpers, they sowed it in their blood, and so laid down that Ministry, and by death and constant suffering overcame the powers of the World: What they sowed sprung up more inlarged and confirmed in their Successors the Bishops, by whom the powers of the World were converted, and laid down their Crowns at Christs Feet, and received them again as his Children; by which these two great Offices, King and Priest were United. The first King that was adopted into Christs Family, was Lucius King of Brittain. By the Bishops and Christi­an Kings, the Tabernacle of David was set up among the Civil Gentiles, and the Holy City, Christian Government [Page 141]established in the world: which now hath been trampled under foot by the barbarous Gentiles, and both Magi­stracy and Ministry cloathed in Sack­cloath, and administring in a dim spi­rit, clouded with Gentilism and Anti­christianism: But the Root being laid strong at first in Mans Nature, and since in the Person and Spirit of Christ it hath continued, and stood many ages both in Popery and Protestantism in this Nation: But being covered with Sack-cloth, and so hid and un­known: they were exposed in these times to great sufferings, to be proved and tryed; And having indured the fire, now rise again in your Majesties Restoration.

SECT. XXVII.

MAgistracy being thus stated, in all the parts of it, Supremacy, Power of Life and Estate, Grace, Mo­narchy, [Page 142]Honour, Power of Judging by Law and making Laws, and all from its pure and primitive institution, and from thence derived to this present time, and our present condition; it will direct as to Judge of the cause in hand, being for Magisterial blood, shed by Power, and so 'twixt Power and Power, or Magistrary and Magi­stracy.

This Law is pleaded on both sides, the Kings Judges urged it against the King, but not in true Judgement: For the Supream Magistrate hath Power of Life, given immediately from God; and therefore his Power and Life, con­taining in it, the Right and Authority of God, cannot legally be judged by an inferiour, but by God himself: for to admit of another Power, equal or superior to the Supream, is an ab­surdity that the reason of God and Man abhors; and can have its place only in Babel, confusion.

And therefore if the King, who is [Page 143]Supream, and the Man in the Law, shall either weakly or wilfully shed blood, he being entrusted with the Right of God, and the Life of the whole; this Right of God, and the Life of the whole in him, is not to suffer for a private and personal wrong; for then not the person on­ly, but the office and institution might suffer, which is Gods, and the whole be left destitute of their Protector: And therefore as God sets him in that place, it belongs to him only to judge him; Not that he is hereby (as earthly men fancy) free from punish­ment; which supposes God either not to be, or not to regard the Laws and Institutions that he hath made; which is a grosse profaness, or Athe­ism, that is found amongst our high Professors; and shews their Religion to be earthly, though it pretend to be spiritual: wherein they exceed those whom they scorn as most profane: But let all be assured of this, that by [Page 144]how much more any mans place or Office approaches to God, by so much more severely shall he be puni­shed, if he offends: for God, as he is most mercifull, so most just: and though it be a priviledge necessary to the place, to be left to him, yet he is not by being free from mans judg­ment, wholly free, but left to the more severe judgment of God: As it was in the case of David, for this crime of murder: God took not away his life, nor required the people to do it; but judged him more sharply: he spared his life for his peoples sake, and for his name sake; but first he racked him, and broke his bones, worse than ten deaths; and then entailed the Sword upon his House, which is to him that loves posterity, worse than personal death. And therefore the Judges of the King wrested this Law, and set up their own earthly principles against its heavenly institution.

On the other side, it will be que­stioned [Page 145]whether an Vsurped power hath the same Priviledge, with a Just Pow­er: It seems so to me; For, it was the case of Hams Posterity, who held the Kingdom of the Earth by force, in a beastly way, from the right Family, in four successive Monarchies, acknow­ledged by God, in the Scripture to be his Gift: and allowed by Christ himself, who lived and dyed, under this Vsurped Power; and told Pilate his Judge, Thou couldst have no Power at all against me, except it were given thee from above: John 19.71. The Heir allows his Fa­thers Gift; and indeed, he that hath a sound Title, and knows it, may bear to be suspended for a time, and allow his Father to advance his enemy. For the King of Kings, when he instituted and established Magistracy upon a Line, yet he reserved this Liberty to himself to suspend that line, and to set up and pull down whom and when he pleased. And this is not contrary to his own Law; for Magistracy is [Page 146]given, not only to a Person or Family, but to the Nature, Man: and that as a sure standing thing, that if one Family, or Line should fail, or for sin be re­moved or suspended; yet the Ordi­nance of Magistracy being stable, is not to be removed; if it were not so given, it would be, not in Grace or Favour to mankind, but to a particu­lar Family: Besides the reason of the thing, from the original dispose of it; I suppose the Prisoners will plead the Kings establishing, and perpetuating that Parliament, during their own plea­sure: which though an un-natural thing, and contrary to the constitu­tion of the Nation, and Government it self; yet the Word and Act of a King hath Power in it: It was a degree of his Majesties divesting himself, of his own Supremacy, and admitting the Parliament to have a share with him in it: which, except they had been as kind, to resign it, as he was to give it, must produce ill effects, to di­vide [Page 147]or share the Supremacy, is a dan­gerous and destructive thing:

But let it be admitted, that they ha­ving the Supream Power, and judging by it, are not to be questioned for it: yet there is this Bar against them; that they did deny and destroy the Divine Right, and Royalty of Magistracy, as it flows from Heaven, and set up ano­ther, an Earthy one, of their own, to which no such Priviledge is due; and in judging the King who was Su­pream, they have subjected themselves by their own Law, to Judgment, though in the possession of the Su­pream Power: But let this be remitted, and let them have all they can claim in this point: For the Justice of God established in this Law, is given in fa­vour to Man, and to be administred humanely with all Grace and Mercy to the Offender: Therefore let them have the Priviledge of the Supream Power: And then the Case may be thus.

First, as the King yielded to the [Page 148] Parliament, so great ashare of his Su­premacy, wherewith they overthrew him; so the same Parliament hath yiel­ded back and resigned that Power, without any Salvo to it self; and hath again set up the Crown over them, and thereby reduced themselves to the State of Subjects again; and acknow­ledged his Majesty that now is Su­pream: And besides, the Magistracy of God in the Nation, which they con­demned and slue, now rises justified against them, in a higher and more ab­solute State, then that in which it suffered; and so is Superiour, not only to that which they exercised, but to what it self was: and being Supe­riour in it's own Nature to theirs, and their Power submitting to it, it hath now judgment over them: Now this will be easily evidenced, from the ex­cellent Root of Magistracy, as at was at first planted, and from the constant process of it, in all ages; For when ever it was cut down, it did spring up [Page 149]in greater glory and strength. Abra­ham had it in promise in a Family; Hams posterity oppressed it; it came forth a Nation in Type and Flesh: Babylon took it Captive; it rose up again in Spirit. It was Crucified in Christ, rose in Spirit, in the Apostles: it suffered in them in Ministry; it rose into out­ward Power in the Bishops, convert­ing Kings, and joyning the secular to the Spiritual Power. The same hath suffered in our times, & doth rise from the same Root, in greater clearness and power. And the difference 'twixt what 'tis now, and what it was before these times, is clear. It stood before upon Conquest, and a consequential compact: which was dark and doubt­ful, in all ages, Subject to disputes 'twixt Prince and People. His Majesty now rises from the Root of Noah, rest, and of the Lambs suffering, by a migh­ty Hand of God, in great Grace and Favour, with the full consent and de­sire of the people into absoluteness, [Page 150]without requiring conditions, or li­mitations: which is much beyond the former Kings of England: and Supe­riour to the most, that these people can, or do claim; But as this subjects them to judgment; so it gives them ground to demand from your Maje­sty, a Tryal answerable to this State in which you stand, from that Grace, Ab­soluteness, Meekness, and Rest, in which your Majesty rises. Or else the Case may be this: The ancient Govern­ment of the Nation was destroyed by the Force and Arms of these Men; it did for a while reside in them: and the same force destroyed them and their power; and so ruined the for­mer Government wholly, as to the Form of it. And Governments as to the outward Form of them, (i. e.) the Laws and Compacts of men; do Wax old as a Garment, and are folded up & changed: though Government as instituted by God, stands firm for ever in the Nature of Man, and is indissolu­ble: [Page 151]So that these men have put them­selves out of the protection of Magi­stracy, by destroying of it, and laying all wast: His Majesty rises in a new and fresh Power; from a new affection of the people, and a mighty Provi­dence; and finds these men that shed his Fathers Blood, and overthrew the former Government; possessed of the same Principles, unaltered and un­convinced: He hath power in his hand as a Prince: Justice is demanded strongly by all his Friends; and se­curity against them and their Princi­ples, which are still in being and stir­ring. That this is rational & necessary, every man must confess, according to all Law of Reason and Religion; and that which the Prisoners themselves, and every man would do, if it were his own Case. A Judgment therefore is just and necessary; the question is; By what Judges, and by what Law? I shall in humility and faithful affection to your Majesty, as a Priest unto God, [Page 152]declare the Law of God, as I am able, Negatively and Affirmatively: First, not by these Judges, or not only and finally by these, for the Nation hath been divided into opposite Parties, the widest difference and the strongest enmity was, and still is, between them that did adhere to your Royal Fa­ther, and to your self; and this par­ty, now represented by the Priso­ners: This emnity is not yet healed; but continues and doth mingle it self with justice in this Tryal: 1 John 2.11. Now this is certain, He that hates his Bro­ther is in darness: darkness hath blin­ded his eyes, enmity is the darkest pas­sion, and blinds more than any other, because 'tis of the wicked one: and therefore not fit to judge: 'tis the most common principle in nature; that no man can or should judge his e­nemy, as it is, that no man should judge in his own cause: The Law of England gives every subject that freedom, to refuse a Juror in case [Page 153]there be any suspition of former difference betwixt them: there is more reason why a man should refuse a Judge if he be disaffected; And whether the Law gives that freedom, I know not; but sure, if it could have imagined such a case as this, wherein the Judges and Prisoners are so great enemies, manifested by a long War and violence, to death, it would have provided equally for it: For ene­mies to judg, is still war under a Form of Law; and therefore will encrease and heighten enmity, by setting it upon the Bench: and will according­ly affect the whole party, and harden them in their way; for nothing can possibly irritate more into desperate wayes, than a Law that is against a man in the hands of Judges that do hate him: 'Tis true it was the practise of the offenders, they that had fought a­gainst his Majesty, did in the same spirit judge him; which was excee­ding unworthy: such courses may [Page 154]serve unnatural and unjust powers, but your Majesty that hath a sure foun­dation, need no such props, which do really wound and not heal a Na­tion.

This Law provides that judgement should be given by Man (i. e.) as we have said, by one who is a publick man, in whom the nature and reason of the whole is: one that is compre­hensively and eminently all men: I may well doubt that these Judges do not comprehend the reason, and so not the nature of the whole Na­tion, nor of the persons and party judged by them, being in their judg­ments and affections set in opposition to them.

There are certainly in the Nation & in the Church men of large spirits, that have over-looked all these diffe­rences, and have seen the defects of all parties, and faithfully mourned for all, reproved all, and suffered from all: sure, they are the fittest under your [Page 155]Majesties Authority and Direction, to examine them and their principles; a Court of such, who are truly spiri­tual, the cause being a cause of Church as well as State, may justly ei­ther supercede, or succeed this.

And secondly, The Tryal cannot be onely nor perfectly by the Common Law of the Nation: for that is at best but mixt: and though it hath in it the excellent foundations of Justice; yet buried under much rubbish.

Secondly, 'Tis not in the present Form of it, apt to Govern the pre­sent broken and grown State of the Nation, both in Prince and People.

Thirdly, 'Tis as much short of your Majesties due, and now necessary pre­rogative, as 'tis ignorant of the con­dition of your people.

Fourthly, It hath been in its self and in its course exceedingly broken by all parties, and not yet healed or restored: but is still by these strange revolutions liable to rational excep­tions, [Page 156]even in the main points of it.

Fifthly, It hath been so violently torn in pieces, that most opposite par­ties have got some shreds of it.

Sixtly, As the necessities of your Majesties Affairs have compelled you, according to the principles of com­mon Reason, to engage in somethings much beside, if not against the sense of the Law of Church and Common­wealth; so it can't be imagined, that this Nation can possibly be settled, but by the fundamental Law of God, which is in the Church.

Originally there was no Law, but the Image of God in man, according to this first Institution: which was crea­ted in Adam, confirmed in Noah, re­deemed by Christ, preserved by his Spirit in the Church, and is sufficient to supply the defects of any written Law: God hath in all ages, when a­ny administration of his own decai'd, and was worn out; from this Trea­sury his own Image in man, raised up, by [Page 157]his own Spirit he hath renewed and recovered all: I am much assured, that the Common known Law of the Nation is wholly ignorant of such a cause, such a party, and such princi­ples as these: and therefore can't give right or full judgment in the Case.

This Law provides, that a man who is made in Gods Image, should be tryed by Man, made in the same Image; that so the Law upon the Bench being the same, with that which is in the Priso­ner, it may convince and subject, and save the Offender while it judges him: The Gospel is evident to every mans Conscience in the sight of God, 2 Cor. 4.2. and gives this Rule sit for this Case, That He­reticks should be Self-condemned, or judged in their own Consciences: I doubt not the sufficiency of the grace of Emanuel in his Church, but that certainly there is amongst us such a Righteous Law, and of such Autho­rity, that if your Majesty will draw it forth, and give it power, will be able [Page 158]to judge and condemn all the absurd, irrational, and unchristian Principles, that have seduced these men; and acquit the Nation, and the Church of God from the dishonour, trouble, and danger that is yet in them.

Therefore if your Majesty shall please to command that the most knowing, sober, holy, wise, grave men of the Nation, Spiritual especially, in whom is the Reason and Religion of the whole Church and Nation, to have the Hearing and Trying these men, and of the party and principles, by the righteous Law of God, of the Church, of Nature, of Nations, and of the Land: I am fully satisfied, that such a Judgment will come forth, as will convince, if not all, yet most of them, and reduce them not onely to obedi­ence to your Majesty, but to conform to the Church: and that the rest will be, self condemned, and prepared for what judgement your Majesty shall lay on them.

After so great a devastation of Church and Common-wealth as here hath been, to the shaking of the very foundations of both, we cannot think to recover our selves, but by recourse unto those foundations: which can­not be but by some such holy way as is propounded: These foundations are firm and large; and do and will support your Majesties Throne and Cause, and that which supports will regulate and guide in stable and firm courses, with honour to your self, and satisfaction to all: And if we may suppose the Prisoners to be ei­ther Men or Christians, they and their party will gladly meet such a Judge, and such a Tryal: and will find in it, that Righteousness, which they have but prophesied of, as much beyond their expectations, as their present fall; and being Men and Christians their private opinions, will submit to a ge­neral and superior Judgment: For the reason of Man, upon a right [Page 160]Throne, must be stronger then the reason of Persons.

I intended to prosecute four other particulars, propounded in the begin­ing of this discourse: but I find the Tryal hastens faster then I expected, by which I am prevented and forced to beg your Majesties pardon for my delaying so long, and for my present abruptness: The sence of my great infirmities did restrain me, till my af­fection to your Majesties Peace and Happiness did constrain me to write. I know I did err in forbearing, and many errors may pass in writing. That Love that can and doth forgive all, is my only Confidence and Comfort: If your Majesty will be pleased to par­don me, I must rest Debtor to Your self and the Nation; for the rest, and for all that I am and have.