Prince hath not abfolute Regality, but is himself fubject to that Power, which is more transcendent than his, whether it be in the Nobility or Multitude. But if the Sovereign Majesty be in the Prince, as it was in the first three Empires, and in the Kingdoms of Judea and Ifrael, and is now in the Kingdoms of England, France, Scotland, Spain, Muscovy, Turky, Tartary, Perfia, Ethiopia, and almost all the Kingdoms of Afia and Africa; altho' for his Vices, he be unprofitable to the Subject, yea, hurtful; yea, intolerable; yet can they neither hazard his Power, nor harm his Person, either by Judicial Proceedings, or by Force; for neither one, nor all Magiftrates, have any Authority over the Prince, from whom all Authority is derived, and whofe only Prefence doth filence and fufpend all Inferiour Jurifdiction and Force. And for Power, what Subject can Assist or Counsel, or Conceal Violence against his Prince, and not incur the high and heinous Crime of* Faw fonary, or Treafon : It is a common faying, Thought is free, free, indeed, from Punishment of fecular Laws, except by Word or Deed it break forth into Action; yet the fecret thoughts against the Sacred Majefty of a Prince, without Attempt, without Endeavour, have been adjudged to Death. And fome, who in Auricular Confeffion, have

* An old French Word, fignifying the fame as Falfhood. Q 2 discover

difcovered their Treacherous Devifes against the King in Perfon, have for the fame been executed. All Laws do All Laws do exempt a Mad-man from Punishment, because their Actions are not governed by their Will, and the Will of Man being fet apart, all his Deeds are indifferent; neither can the Body offend without a corrupt or erroneous Mind; yet, if a Mad-man but draw his Weapon upon his King, it hath been adjudged worthy of Death. And left any Man would furmife, that Princes for the Maintenance of their own Safety, and Sovereignty, are the only Authors of these Judgments: Let us examine with Confideration the Patterns and Precepts to this purpose, set forth in the Sacred Text. Nebuchadnezzar King of Affyria, wafted all Paleftine with Fire and Sword, oppugned the Holy City a great while, and at last expunged it; flaughtered the King, burnt the Temple, carried away the Holy Veffels and Treasurers, and permitted the Souldiers with unmerciful Cruelty to fpoil and ranfack all the People with Fire and Sword; and whom from thence had escap'd, and the Pestilence had fpared, he led captive into Chaldea, and and there erected his Golden Image, commanding thofe that refused to worship it, to be caft into the fiery Furnace: Notwithstanding God called Nebuchadnezzar his Servant, and promised him Wages for his Service. And the Prophets Jeremiah and Baruch did

write unto the Jews to pray for the Life of him, and of Balthazar his Son, that their Days upon Earth might be as the Days of Heaven: And Ezechiel with bitter Terms upbraided the Difloyalty of Zedechiah, for revolting from Nebuchadnezzar after Homage done unto him. Did not Saul put all the Priefts to Death, because one of them did relieve Holy and Harmless David? Did he not profecute his Faithful Servant, and dutiful Son-in-law, yet was not he spared; nay, protected by him? And was not David much grieved for but taking away the Lap of his Garment, and afterwards caufed the Meffenger to be flain, that upon Request and for Piety, did lend his hand (as he himself reported) to haften the voluntary Death of that Sacred King? As for the contrary Examples of Jehu, they were done by exprefs Oracle and Revelation from God, and are no more fet down for our Imitation, than the robbing of the Egyptians, or any other particular or privileged Commandment; but in the General Precept, which all Men must generally follow, not only our Actions, but our Speeches alfo, and our very Thoughts are ftrictly charged with Duty and Obedience to Princes, whether they be good or evil. The Law of God ordained, That he that doth preSumptuously against the Prince, fhall die, Deut. 17. 12. And the Prophet David forbiddeth both by Precept and Practice, to touch the Lord's

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Lord's Anointed: Thou shalt not (faith the Lord) rail upon the Judges, neither speak evil of the Ruler of the People. And the Apoftles do demand further, even our Thoughts and Souls, to be obedient to higher Powers. And left any fhould imagine, that they meant good Princes only, they fpeak generally of all. And further, to take away all doubt, they make express mention of the evil : For the Power and Authority of wicked Princes, is the Ordinance of God. And therefore Chrift told Pilate, That the Power which he had, was given him from above. And the Prophet Efay, called Cyrus, being a Prophane and Heathen Prince, the Lord's Anointed: For, God turneth the Hearts even of wicked Frinces to do his Will. And as Jehofaphat faid to his Rulers, they execute not the Judgment of Man, but of the Lord. In regard whereof David called them Gods, because they have the Rule and Authority ever from God; which if they do abufe, they are not to be adjudged by their Subjects, for no Power within their Dominions is fuperior to theirs. But God referveth them to their foreft Tryal, Horribly and fuddenly (faith the Wiseman) will the Lord appear to them, and a hard Judg ment shall they have. The Law of God commandeth that the Child fhould be put to Death, for any contumely done unto the Parents: But what if the Father be a Robber? If a Murtherer? If for excefs of Villanies, odi

ous and execrable both to God and Man? Surely he deferveth the greateft degree of Punishment; and yet muft not the Son lift up his Hand against him, for no Man can be fo great an Offender as to be punished by Paricide. But our Country is (or ought to be) more dear to us than our Parents: And the Prince is the Father of the Country, and therefore more facred and dear to us than our Parents by Nature, and muft not be violated, how imperious, or how impious foever he be? Doth he command or demand our Purfes or Perfons? We must not fhun the one, nor fhrink from the other: For as Nehemiah faith, Kings have dominion over the Cattle of their Subjects at their Pleasure. Doth he enjoyn those Actions which are contrary to the Laws of God? We must neither wholly obey, nor violently refift; but with a conftant Courage, fubmit our felves to all manner of Punishment, and fhew our Subjection by fuffering, and not performing; yea, the Church hath declared it to be an Herefie, to hold, that a Prince may be flain, or depofed by his Subjects, for any Default or Disorder of Life, or Default in Government. There will be Defaults fo long as there be Men; and as we endure with Patience a barren Year, if it happen, and unseasonable Weather; fo muft we tolerate the Imperfections of Rulers, and quietly expect either Reformation or Alteration. But alas! Q4 what