1 
 
 <* 
 

 
 
 
 ^ 
 
 1 
 
 
 
 
 
 
 # 
 
 
 
 
 
 # 
 
 
 
 
 
 1 
 
 
 
 
 
 .Jl 
 
 
 
 
 
 ^ 
 
 0) 
 
 
 
 
 <*^ 
 
 3 
 
 
 
 
 r* »-i 
 
 05 
 
 
 
 
 
 V 
 
 S 
 
 
 
 : 
 
 
 #> K 
 
 IZi 
 
 
 
 ! 
 
 
 * 
 
 ^ 
 
 
 ; 
 
 
 1 
 
 ritar 
 
 
 
 
 *S Eh 
 
 3 
 
 
 
 
 *3 § 
 
 1 
 
 c 
 o 
 
 
 * 
 
 
 ^ ti 
 
 -p 
 
 
 1 ■ ■ 
 
 
 >* ft 
 
 (J 
 
 § $ 
 
 1 ■ 
 
 
 Mi 
 
 ~o 
 
 
 
 
 o 
 
 CJ 
 
 
 
 
 ^ 
 
 
 
 
 
 % 
 
 
 
 
 
 4 
 
 
 
 
 \ 
 
 4 
 
 scl 
 
 s 
 
 
 
 
 { II 2 
 
 * 
 
 X 
 
 1 
 
 
 
THE 
 
 ROYAL CHARTER 
 
 GRANTED UNTO 
 
 KINGS, 
 
 B Y 
 
 GOD HIMSELF: 
 
 And colle&ed out of his Holy 
 Word, in both Teftaments. 
 
 •> •!• •&' & # •;• f !• ?S •>' •£• •£ & •£ •;• «K •!• # # •!• & r& ■$ •!- $ v $ 
 
 By 7", fi. QK in Divinity. 
 
 f 
 
 Matth. 12. zi. 
 Da Caefari quee funt Caefaris. 
 
 Job 14. 7. 
 
 There are hopes of a Tree, if it he cut down that 
 it will [pout again, &c. 
 
 LONDON, 
 
 Printed in the Year 1649, 
 

 lhara dei Soboles magnum Jovh 
 incremontum I 
 
 \\\E Offspring of fo ma- 
 ny loyal Showers of 
 Blood and Tears, and 
 Heir Apparent to all 
 the Love and Affeftion that 
 Tour Royal Father had fir ft pur- 
 chafed, and then intaiPd upon 
 Tou, by a Deed of Martyrdom! 
 The Anchor of Hope which we 
 expert daily to be caft upon En- 
 gland's Shore, by the Hand of 
 Providence ! Hope hath for a 
 long time brought up the Rear, 
 but now fbe's in the Van of all 
 A 2 Tour 
 
The Epiftle Dedicatory. 
 Tour Squadrons \ and when the 
 Sun is once fet in an Ijland, 
 how can it rife again but out of 
 the Water? May the Sighs of 
 Tour People fill Tour Sails with 
 fuch a profpcrous Gale, as may 
 land Ton fafely upon Englifj 
 Ground, and feat Ton in Tour 
 Father's Throne: May the Flow- 
 er oijejfe, and the true Lion of 
 the Tribe of Judah, whom the 
 facred Harp fo often praifed, de- 
 fend all Tour Lions, Harp, and 
 Lillies. 
 
 Never was there a Vrince % 
 whofe People were all Prophets, 
 and whofe Prophets did all cen- 
 ter in their Prince's future Hap- 
 pinefs before - 5 whilft the Enemy 
 Hands like the every-where 
 wounded Man in the Almanack, 
 pointed at by all the celeftiai 
 
 Signs- 
 
The Epijlle Dedicatory, 
 
 Signs. Never was there an Ar- 
 my/ who gloried fo much in 
 their Strength, when they are 
 not able to jland, by reafon of 
 the flipperinefs of the Ground 
 under their Feet, made fo, by 
 the Tears of the People, and the 
 Blood of their Sovereign. No- 
 thing but Tour Majeftyh Royal 
 Father's Sufferings could have 
 made him fo Famous % and them 
 fo Infamous : Nothing but that 
 could have made the People 
 know the Difference between a 
 Golden Scepter, and an Iron Rod. 
 Tour Father had been now living, 
 had he been lefs Wife 5 and he 
 had not been put to Death, had 
 not his People loved him too 
 well. Was ever Prince put to 
 Death by two fuch Hands > They 
 forced the Laws to take away 
 A 3 their 
 
4 The Epi'flTe Dedicatory. 
 
 their own Life -they made Wif- 
 dom to flay her own Children, by 
 whom (he (hould be juftified * r 
 and the Love of the People the 
 Murderer of their own Darling : 
 Who can help it ? To cure the 
 King's Evil requires a Royal 
 Hand. I do not teach my Pen 
 fo high Ambition as to undertake 
 fuch Cures: But it may be Ink. 
 will ferve to cure a Tetter, or 
 Hing-vportn : If it do but fo, I 
 fhall think my Pains well befto w- 
 ed, and my Duty highly appro- 
 ved of, if, when I have prefen- 
 ted this Royal Charter to Your 
 Royal Hand, it may be graced 
 with Your Princely Eye :> fince 
 it proceeds from as Loyal a Heart- 
 as can dired a Pen how to fub- 
 fcribe the Pen- man 
 
 Your Mayfly's moft faithful 
 and loyal Subjed: 
 T. B, 
 

 
 To the Reader. 
 
 Reader* 
 
 m 
 
 *HIS wretched Kingdom, lat&e 
 < ly tie Envy of other Nations^, 
 and now the Ob] eel of Pity to 
 all hut to herfilf^ upon whom, 
 Peace had long doted, and 
 dandled their Kingdoms in her 
 Lap ; whofe Native s, as tho° they had dipt 
 the Wings of Peace, fo that foe could not fy 
 away from them, nor make the Happinefs of 
 Peace once common to all the World, now an 
 Inclofure within the broad Ditch of their nar- 
 row Seas, and the flrong Fence of their fantf- 
 meraile Ships, having attained to all the Prof- 
 ferity arid Happinefs that fuch Sunfiine 
 Days could ripen ; fie fell from thence into 
 the moft bitter War, that the greateft Plenty 
 could uphold, and thence into the greatejl Mi~ 
 feries, that the higheft Pride could c aft her 
 iown\ and now lies plunged in all the Mife- 
 ries of a civil War } whofe direful Effects are 
 as remedilefs, as thofe, whofe Caufes are not 
 io fo found* and as far from redrej/ing as h 
 
 tbs. 
 
To the Reader. 
 
 the Malady for which no Reafon is to he gi- 
 ven : Though we cannot fathom the depth of 
 thefe ouy unfearchable Miferies, nor dive into 
 the bottom of this Ocean of Calamities, yet 
 let us wonder a little, how we could fquander 
 away Jo great a/hare of that Felicity, which 
 we once enjoyed ; out our f elves of Pojfefiions 
 fo full ftockt with BleJJings, trifle away, not 
 fell, our Birth-rights of Peace, for a Mefs of 
 Pottage, that hath Death in the Pot. 
 
 If for Religion we have fought all this 
 while, when did the Church change her Wea- 
 pons ? Muft Prayers and Tears be turned in- 
 to Pike and Mufket ? Did God refufe to have 
 lis Temple built by David, a Man after his 
 own Heart, becaufe only his Hands were 
 iloody? And will he now be contented to have- 
 his Church repaired, and her Breaches made 
 up with Skulls and Carcafes? Muft Blood be 
 tempred with Mortar that muft bind the Stones 
 of bis Temple in Unity ? Or are the f mi tings 
 of Biethten Snokes fit to polijh her Stones 
 withal? Hath God refufed the f oft Voice to 
 remain in Thunder? Or hath his Spirit left 
 the gentle Pofture of defcending down upon his 
 Jpqftles, to the approaching of a mighty and 
 jujbmg JVind ? To go about the reforming of 
 A Church by humane ftrength, is quite oppofite 
 to the Nature of Reformation, as is tl&~going 
 About the repairing of a Caftle Wall with a 
 Needle and Thread. He that looks for fueb 
 ineftimable Goodnefs within Iron fides, viay 
 as w$U look to find a Pearl in. a Lobjler. No\ 
 
 no* , 
 
To the Reader, 
 
 no, the Church muft not be defended witli 
 Helmets, the Reffters of Blows , but with Mi* 
 ters which have received the Cleft already ; 
 not by broken Pates, hit by cloven Tongues $ 
 not by Men clad itl Buff, hit by Priefts cloath- 
 ed in Right eotifnefs : Decijions in Matters of 
 Faith muft not be determined by Armour of 
 Proofs nor did the Sword of the Spirit ever 
 make way to the Conference by cutting thro 9 
 the Flejb. He therefore who takes up Arms 
 againft his Sovereign, with Pretences of dc~ 
 fending his Religion , doth but take fuch tour- 
 fes, as are condemned by the fame Religion 
 he would defend^ and indeed he doth but 
 make Religion his Stalking-horfe, to blind him 9 
 whilft he aims at that, which he Would have 
 leaft fufpeB him, which wlyen he hath effefted 
 he means to get up upon the Horfe and ride 
 him at his Pleafure : They pretend the good of 
 the Churchy when, you may be affured, they 
 intend nothing more, then the Goods thereof, 
 and like diffembling Lapwings, wake a Jber* 
 of being near eft the Neft, when they are fur* 
 theft of it.. 
 
 If we Figfit for our Liberties, what Liber~ 
 ties are they that we Fight for ? If for Li- 
 berty of Confcience, what do you mean there- 
 by ? If by Liberty of Confcience you mean, 
 that it ft all be lawful for every one to chufe 
 his own Religion, or to be of his own Opinion, 
 thofe are things which we ought not to have, 
 much left to Fight for \ for then let us not 
 blame every Panim that bakes his Cake to the 
 
 Igueen 
 
To the Reader. 
 
 S^ueen of Heaven, or every ignorant Votary > 
 who creep to his own Image, or makes his 
 own Idol \ for in this kind of Liberty, we do 
 hit Sacrifice unto the Net wherein we fee our 
 felves caught, and hum Incenfe to the Drag 
 that hales us to Deftruciion. Chriftians are 
 not to he at fuch liberty, loofe Chriftians arc 
 hit loft Men, true Chriftians will he contented 
 to he hound up in the Unity of the fame Spi- 
 rit, and the Bond of Peace : If the Bond he 
 broken, the Sheaf of Corn is hut fo many loofe 
 Ears, and no way fit to he carried, into the 
 Lord's Barn : If we he Sons and Daughters, 
 let us helong all to one Houfe } if we he Ser- 
 vants, let us he all of one Family, if we bt 
 lively Stones, let us he all of one Building, if 
 we le fever al Grapes, let us he all of one Clu- 
 fter, if we he feveral Clufters, yet let us he 
 all of one Vme\ if we he Saints, let us have 
 a Communion, for this is it which is called 
 the Communion of Saints j this is it which is 
 called Religion, which cometh of the WordRz- 
 ligando, which fignifieth to hind. Wherefore 
 for a Man not to think himfelf hound to 
 thofe Articles which the Church propofes, is 
 to he of 710 Religion, and to fight for this, is 
 to fight for nothing \ and if by Liberty of 
 the Sub j eft, you mean Lihetty pom Oppref- 
 fion, I k?iow not any Man or Woman of a?iy 
 Quality or Condition whatfoever, that knows 
 what belongs to any fuch thing, except it 
 be fome few, who have Liberty to do what 
 they will with all the reft. 
 
 if 
 
To the Reader, 
 
 If we fight for the Property of the Sub* 
 jett, I believe the Subjecls havefo altered tlx 
 Property of their Goods, that had they but the 
 Ola Properties reft or ed, they would not think 
 it good fighting for a New ; their Expecta- 
 tions being fo much deceived, that inftead of 
 fighting for the Property of the Sub jell, they 
 rather fee themfelves fubjeB, to have all things 
 in common. 
 
 If we fought for the Laws of the Land, 
 whofe Laws are they ? Are they not the Kings ? 
 Will he not maintain the Foundation of his 
 Houfe fi'om finking ? Will he not maintain his 
 Legs under him } Are they not Supporters of 
 that Body Politick whereof he is the Mead ? 
 ${ay f doth he not maintain him f elf when he 
 ynamtaineth them ? For the King and his 
 Laws may be compared to God and his Wordy 
 %both ivfeparable j for as God is the Word, and 
 tFe Word is God j fo the King is the Law, as 
 the Life thereof and the Law is the King, as 
 the Body of that Soul ; wherefore there needed 
 not any fighting agawjl the King for this, ex>- 
 cept it be by thofe, who would be Kings them- 
 felves. 
 
 And for Privileges of Parliament, I remem- 
 ber to have read of Jack Cade, in the Reign 
 of Richard II, who coming up as far as 
 Londun-ftone, and refling himfelj thereon, 
 vowed that within three Days, there Jbould 
 be no other Law, but what did proceed out 
 of his Mouth: Now ifit ft and with the Privile- 
 ges of Parliament to have a few Jack Cades 
 
 relying 
 
To the Reader. 
 
 relying on their London- ftones, to tell them 
 what they muft do, and they will have, if it 
 ftands with the Privileges of Parliament j to 
 have Tumults to drive ay ay their King, Ar- 
 mies to awe themfelves, Countries to fend up 
 their Inhabitants in multitudes with Petitions 
 in their Hats, Cudgels in their Hands, and 
 Threatnings in their Mouths, fo that the King 
 was fain to flaft) the Citizens from White- 
 Hall, and then the Parliament the Country- 
 men from Weftminfter-Hall, then they have 
 fought tofome Pwfofe : But fuppofe that the 
 Parliament did really fight for all thefe Par- 
 ticulars :, fo did the King too, fo that the King 
 may fafely expoftuiate with his Parliament, as 
 St. Paul did with the reft of the Apoftles, are 
 ye Fighters for the Proteftant Religion ? So 
 am I; Are ye for the Liberties of the Sub] eel ? 
 So am I : Are ye for the Laws of the Land I 
 So ami: Are ye for the Properties of Eft at es ? 
 So am I : Are ye for the Privileges of Parlia- 
 ment ? So ami : And in all thefe things I 
 have labour'd more abundantly than you 
 all; where lies the Jhia)ie! then? It muft 
 confift then in nothing but this, that they do 
 not believe one another } in that they both 
 fight for one and the fame thing, the means of 
 Reconciliation is taken away : For fb ou Id they 
 differ in their Grounds, the Law may be judge 
 between them,Reafon may be Judge, the World 
 may be judges : But rebus fie ftantibus, in- 
 ftead of having Reafon to fight, we do but fight 
 againjl Reafon\ both contend for the jMne 
 
 Power, 
 
To the Reader. 
 
 Power, like the two Women that contended for 
 the fame Child : Solomon judged the Child 
 to belong to her who would rather fart with it 
 all, than have the Child divided. Now tte 
 Parliament would .have this powerful Child di- 
 vided, half to the King, and half 'to them J elves. 
 The King rather than fo, is contented to loofe 
 all : In whom there ismofl Affection and Pity 9 
 in him is the Right of true Parentage \ but be- 
 caufe there are no Solomons in this Age> let 
 us go the down-right way to Work. The two 
 Houfes gave out that they fought in Defence of 
 the King's Perfon, Crown and Dignity: Do ye 
 believe them ? Don't ye believe the King did ? 
 The Parliament faid they fought only to bring 
 him to his Parliament, was the Parliament at 
 Holmeby Houfe ? Or was it at Carifbrook- 
 Caftle vi theljle 0/ Wight i Was he in Ho- 
 nour, or was he dignified by being there ? 
 Have they not fought then alt this while upon 
 a falfe ground ? Have not they given them- 
 f elves the lye ? And will you believe themjlill? 
 But inftead of being injlrutled by Solomons 
 divided Child, they divided their Solomon. 
 O Country-men, do but remember what ill luck 
 the Nation hath had, by hnpifoning their 
 Kings', when they had imprifoned the Old 
 Lion and the Young within then Grates, the 
 third Henry and his Son, did they not, like 
 the inch fed Wind, make the whole Land fiake? 
 Had not the whole Kingdom a fnrew'd Fit of 
 an Ague then ? Did they not {like Fire too 
 cloft befieged with Clouds) fally out in Tbun* 
 B der 
 
To the Reader. 
 
 de> and Lightning, to the Terror and Deftrw 
 clion of all thofe who flood in the way f What 
 Succefi had the Imprifonment of Edward II ? 
 Upon his Imprifonment followed his Depofe- 
 vient, and the Murder of his Per/on was a 
 confequent of the Depofement of his Dignity, 
 but what became of thofe who did it ? Is there 
 one remaining of the Name of Mortimer ? 
 Was not that Mortimer, who was the Caufe 
 of his Imprifonment beheaded ? Were not all 
 thofe who had a Hand in it condignly punijh- 
 td ? Nay, was not the immediate Heir of 
 this too much Conniver at his Fathers Suffer- 
 ings, and too ready accepter of his Fathers Of- 
 fire , Imprifoned, Depofed and Murdered, in 
 like manner ? And what Succefi (I pray you) 
 had the Imprifonment of Richard II ? It coll 
 the Kingdom whole Jges of Miferies, Eighty 
 of her Nobility, and one Hundred Thoufandof 
 her Commons, and the dijpofing of all her Roy- 
 al Rcfes in their Buds, and before they were 
 half blown, until there was but one of a colour 
 left in the Royal Garden of Gieat Britain, 
 and they bevig Married made fuch a Compo- 
 sure of Red and White, as blujb'd at the for- 
 ?ner Mif chiefs : And it is worth your Obferva- 
 tion, how that the lajt Two Kings (to fave 
 their Lives) refigned their Crowns, and fo loft 
 loth } whereas the former, by keeping his 
 Crown upon his Head efcaped the Blow. Let 
 all thefe bafe begotten Meteors appear glori* 
 cus for a time, till by their yielding more and 
 more to Jir, they fall to Earth , whilft Kivgs, 
 
 like 
 
To the Reader, 
 
 like Suns in Firmaments, look biggejl when 
 they are going down, with confidence that they 
 jhall rife again, 
 
 Laftly, Henry VI. and his Sen vmft le 
 Imprifoned and Murdered, to make way for 
 Edward IV. and Edward IV. his Two Sam 
 and Heirs muft he Imprifoned and Murdered 
 to make way for Richard III. and Richaid 
 II L minders theft Two little Children, and 
 Henry VII. fld)i Richard. III. with infi- 
 nite of his Followers, for his Ufurpation : If 
 you go on with your Work, you fee your Wa- 
 ges \ Gods Hand is not Jb or tried, but fir etched 
 out ft ill, and he is at great an Emmy to fuch 
 Proceedings as ever he was : He is Ycfter- 
 day, and to Day, and the fame for ever ; 
 Dp ye think that ever ye fball have Peace till 
 the King be reftored ? Ye may as well expect 
 the Needle of the Compafs ta leave its Tre- 
 pidation before it point at the North Pole, as 
 to find ^uietnefs in the hand before the 
 Hearts of the People turn to their Soveraign. 
 Do you not fee that the Parliament cannot 
 bring any thing to Maturity, and whafs the 
 Reafon, but becaufe their Labours r will not 
 admit a Tieaty with the Siiv. Good Men 
 fbould endeavour to take off, not verifie that 
 faying of Maximilian the Emperor (as Jo- 
 hannes Aventinus witnefftth de bello Tur- 
 cico) viz. that the Emperor of Germany 
 was ReX Regum, becaufe his Princes were 
 fo Great: The King of Spain was Rex Ho- 
 ittinum, becaufe his People were fo Obedient: 
 B z That 
 
To the Reader, 
 
 That tie King of France was Rex Afmorum, 
 becaufe they bare fuch heavy Burdens : But 
 the King of England was Rex Diabolorum, 
 lecaufe the People life to treat their Kings fo 
 wickedly. 
 
 Now Reader, whether thou be^ft Chriftian % 
 or Kind, or Courteous, or otherwife , whether 
 thou be'ft for one, or other, or neither, or 
 hoth, yet as thou art an Englifh-man, fuffer 
 7iot thy felf to be fo ahifed, and thy Country 
 fo rimitd, by the Names of King and Parlia- 
 ment, Religion, and Liberty, Privileges, 
 and Properties, for many a Snake lies under 
 the Strawberry Leaves of fuch Pretences, and 
 fiings you e'er you be aware, and feeds you 
 with Poifons infle ad of Dainties \ but return 
 to your old Obedience, if you would return to- 
 your old Peace, and if you would have God 
 fpeed the Plough, begin to cry, GOD SAVE 
 THE KING, that we may once more hear 
 the Voice of Joy and Gladnefs amongft us, 
 that our Oxen may be ftrong to Labour, 
 that there may be no Decay, no leading 
 to Captivity, and no Complaining in our 
 Streets ; that every Man may fit quietly 
 under his own Vine, and his own Hands 
 pluck his own Grapes, that the Mowers may 
 fill their Sithes with their own Rights, 
 and the Reapers bind up their Sheaves in the 
 Bonds ofjuftice. 
 
 One Word to thee thou great City, the 
 Tantapolis of all Miferies : The Seminary of 
 Rebellion, the Magazine of Gunpowder Trea- 
 
 fons, 
 
To the Reader. 
 
 fons, the Treafury of the Wages of Iniquity 
 the Tower againft David, wherein hang fo 
 many Shields and Bucklers; the Mart Town 
 fot Confpiracies y you nurfed up this Rebellion 
 when it was but tender ; you both fed and 
 taught it, when it was but Young: You main- 
 tained it in its Wantonnefs, when it was in its 
 Youth y when it came unto its full Strength,* 
 ye gloried in your Production $ and now Rebel- 
 lion is in its declining Age, you ceres its Wrin- 
 kles, you lend it artificial Eyes, leaden its gray 
 Hairs, lend it your Staff for fear it Jhould 
 fall \ and now at lajl you help it to Crutches 
 when it cannot otlmwife go. Take my Ad- 
 vife, and judge not Salubrity by Sweetnefs, a 
 plain dealing Friend is like thofe Sawces which 
 a Man praifes with Tears in his Eyes •, tho? 
 you have brought it to this, yet cafi of the old 
 Man of Sin, and put on the new Man of 
 Righteoufnefs. An Eagle reneweth her 
 ■Age* faith David • David faith fo, and 
 therefore you muft believe it: But how is it 
 done ? You muft be advifed by Pliny, when 
 the Eagle hath fur feited by reafon ^f her Age, 
 not being able to digeft fo great a quantity of 
 Blood as formerly Jbe was wont, ft?e bathes and 
 moults her felf in a Fountain, until all her 
 Feathers fall away, and beats, her Beak againft 
 a Rock, until it loofens and falls off, and 
 thus with renewing of 1)&r Bill and Feathe)S 9 
 in a manner Jhe becomes Young again. 
 
 Now after f even Years fucking of the Blood 
 
 of Innocents, if ye find your aged Stomachs to 
 
 B i it 
 
To the Reader. 
 
 It filled up to your Conferences, like the Ea- 
 gles bath and molt your /elves in the Tears of 
 Repentance, until your Peacocks Plumes come 
 down, and ftrike with the Fiji of Contrition, 
 upon your hard and Jlony Hearts, fo youjbali 
 iecome new Men , new to God, new to his Vice- 
 gerent, new to jour [elves \ which will be the 
 heft News, that hath been cry ed in your Streets 
 thefe many Tears* And as you have been 
 Principium & Caput, fo be but Finis hu- 
 ]us Rebellionis, and habebis Laudem « 
 ilia, Rom. 13. and as it hath been your 
 Fault to begin this Rebellion, fo let it be your 
 Virtue to make an End of it, for if you will 
 not make an End of it y there will Han End: 
 of you. 
 
 v>* 
 
seasavz&z (S5X9SXSSJ ogisxkxjssj a 
 
 
 T£<? Rfljw Charter granted un- 
 to KINGS by Go J him- 
 
 CHAP. i. 
 
 Who wa* the jlrft Founder, or the firft that 
 lnfiitutti the 0§ce of KINGS. 
 
 |E, fay fome People, were the firft\ 
 that defired them, and mewed 
 for them, and had them, and r 
 chofe them. And all the People 
 went to Giigal, and there they 
 v\ait $ml Kwg hefore the Lord in GilgaL 
 i Sam. ii;i j. i Sam. 8. 5. 
 
 Soft and fair, good People ; do not mi- 
 ftake your felves; you defired, and moved. 
 for, and would have, and had a King \ 
 but God gave him you : I gave thee a King) 
 O Ifrael, in mine Anger, and I took him away 
 in my Wrath. Hofea 13, io> n« According. 
 
 to 
 
2 The Royal Charter 
 
 to this we read, Ms 1 3. ir. They defied & 
 King j and God gave unto tlxm Said, £fr. 
 And for your making of a King at Gilgal\ 
 your making was but approving, and ap- 
 plauding him, that was made already; 
 for Saul was both made a King, and con- 
 firmed King, and executed his Office, be- 
 fore the People are faid to have made him 
 King in GUgal: He was anointed King over 
 IfraeL 1 Sam. 10. 1. He was confirmed by 
 Signs, 1 Sam. 10. 2, 3, 4, &c. Heexeci^ 
 ted his Office, 1 Sam. 11. 7, 8. 
 
 God, firft, fent. 
 
 .And fecondly, fhewed. 
 
 And thirdly, chofe. 
 
 And fourthly, anointed. 
 
 AHd fifthly, found them out a King, 
 before ever it is faid, they made him. 
 
 Firft, God fent him; I will fend thee a 
 Man out of the Tribe of Benjamin , and thou 
 ft alt anoint him to be Captain over my People* 
 
 Secondly, God fhewed him; for neither 1 
 the People, nor any of the Saints, nor the 
 Elders of Bethlehem, no, nor Samuel him- 
 feif, knew where to find this firft of 
 Kings, till God faid, This is he, he Jball 
 Reign over my People, 1 Sam. 9* 17. 
 
 Thirdly, God chofe him himfelf 5 and 
 Samuel faid to all the People, See him 
 whom the Lord hath chofen ; 1 Sam. 10. 24. 
 If the People had made turn themlelves, 
 or could make him, what needed they to 
 kave come unto Samuel to bid him j make. 
 
 v* 
 
granted unto Kings. % 
 
 :is a King to judge us ? I Sam. 8. $. and to 
 fay, give us a King ? which Deprecation 
 was indeed no otherwife, than as if they 
 fhould have defired Samuel to have afked 
 a King for them of the Lord; for fo it 
 feems by the fequd, for immediatly here- 
 upon Samuel went unto the Lord, and de- 
 clared their Importunity, and the Lord 
 faid, that he Jhould hearken unto the voice of 
 the People in all that they faid unto him verf. 
 j. and this moft certain and agreeable un- 
 to r Sam. 1. where Samuel tells the Peo- 
 ple } le have this day rejetted your God, &c. 
 and have faid unto him, fet a King over us. 
 
 Fourthly, God anointed him ; Samuel 
 took a Viol of Oyl and powered it on his Head, 
 and kijjed him, and faid, is it not becaufe he 
 hath anointed thee to be Caftain over his In- 
 heritance? 1 Sam. 10. 1. 
 
 Fifthly, God found him out for them, 
 where he was hidden from them \ for 
 when all the Tribes of Ifrael were come 
 together, and the Tibe of Benjamin was 
 taken, and the Families of that Tribe 
 drew near ; and the Family o\ Ma try was 
 taken out of thofe Families, and Saul the 
 Son ofKifh from thence, 1 Sam. iq. 2,0, 21- 
 (the fmalleft Tribe, the leaft Family, the 
 pooreft Benjamite, as lhewing us that Kings 
 were not to have Derivation from the 
 mighty People, but from the Almighty 
 God; 1 Sam. 9. 21.) the People fought 
 him, but they could not find him r fo that 
 
 they 
 
4 The Royal Charter 
 
 they were fain to enquire of the Lord fox 
 him, and the Lordjbewcd them where he had 
 hid hmfelf in tin Jluff^ i Sam. 12. 22. fo 
 that all that the People of If r a el had to 
 do, either in the Election, Inftitmion, 
 Nomination, Creation, or Invention of 
 their firft King, was (when God had done 
 ail this) to fhout, and fay, God fave the 
 Kmg, 1 Sam. \o. 14. and for their ma- 
 king a King, after aH this in Gilgal, it 
 could be no otherwife than their Appro- 
 bation of him, who was thus made by- 
 God already. 
 
 Neither was God only the Founder of 
 the firft King of the Jews, but of all the 
 reft alfo : He was David's Founder too, / 
 have found David my Servant, with my holy 
 Oyl have I anointed him, Pfal. 89. 2,0. It 
 was well for David, for he fhould have 
 been but a poor King, if he had been but 
 of the Peoples finding; and it may bfc 
 they would not have known what to have 
 made of him when they had found him. 
 David was not filiw fopuli, but Dei, the Son 
 of God, not of the People, Pfalm 89. 26. 
 He was neither exalted of the People, nor 
 chofen of the People, J have exalted one 
 chofen out of tire People , faid God, (verfe 19.) 
 but the Exaltation was God's, aixl the 
 Choice not of, but out of the People. 
 
 Kings are not Children of the moft Voi- 
 cej y but Children of the moft High : Pfalm 
 81, 6« Y^t the Approbation of the Peo- 
 ple 
 
granted unto Kings. 5 
 
 pie may ferve ad pompam, but not ad necef- 
 fitatem ; ic may add fomething to the So- 
 lemnity, but nothing to the Efl'ence of the 
 Conftitution j what was divinely given, 
 may be humanely received, and lo are 
 Kings, ' 
 
 Neither will we fpeak of the King, or 
 the firft of the Kings of Judah or Tfrael % 
 but we will go along with the firft King 
 that e'er was read of (if there be not Books 
 ancienter than the Books of Aiofes) and 
 that was Mdchifedec King of Salem : This 
 Melclnfedec is faid to have neither Father 
 nor Mother, it could not be faid fo in re- 
 gard of his Perlon, for we all know who 
 he was, and who bis Father and Mother 
 where 3 he was Sem 9 the eldeft Son of 
 Noab y but it was faid fo, in Refpeft of his 
 Office; (hewing us, that Kings are 
 not the Off-fpnngof Men, but an Emana- 
 tion from the Deny, and teaching us, that 
 as Kings are not of the Peoples making, 
 fo they ought not to be of the Peoples 
 marring, and as they are not the Founders, 
 fo they ought not to be the Confounders 
 of them 5 cubits eft inftitueie, ejus eft aho- 
 gate, they that inftitute, may abrogate, 
 they that make, may un make, what thou 
 buildeft thy felf, thou may'ft lawfully pull 
 down ; thou may'ft diruere edificaie vnitaie 
 quadrata rotundity but if thou deftroyeft 
 that which another hath built,thou may'ft 
 chance to be fued for Dilapidations : If a 
 
 Limner 
 
6 The Royal Charter 
 
 Limner draw a Picture, he may alter ana 
 change it, and if he diilike it, rafe it out 
 at his Pleafure ; or if a Carver or Ingraver 
 iniflike his own handy-work, he may de- 
 ftroy it when he pleafes ; but if God 
 makes a Man after his own Image, and 
 creates him, after his own Similitude, we 
 offend God in a high Degree, when we 
 cut off, or deface the leaft Part, or Mem- 
 berofhis Handy- work. 
 
 Now Kings aie lively Reprefentations, 
 living Statues, or Piftuies, drawn to the 
 Life, of the great Deity } thefe Pidures, 
 for their better Continuance, are done in 
 Oyl, the Colours of the Crown never fade, 
 they are no water Colours ; as Kings 
 With their own Statues will not be an- 
 gry, though Time and Age devour them ; 
 yet they will not fuffer tbem fpitefully to 
 be thrown down, or fhot againft ; fo 
 God, though he will fuffer Kings to dye 
 like Men, and fall like other Princes , 
 yet he will not fuffer his Chara&er fpite- 
 fully to be raled, or his Image defaced ; 
 but though he will have them dye like 
 Men, yet he will have them live like 
 Gods. And if all this be not Proof fufri- 
 cient, you fhall hear God the Father, 
 God the Son, and God the Holy Ghoft 
 affirm as much. God the Father plainly 
 affirms, John 10. 34. Dixi,Dii eftis, I have 
 laid ye are Gods , but if the Stroke had been 
 in the People, then it fhould have been, 
 
 Nos 
 
granted ttnto Kings* 7 
 
 Nos diximvs, Bii eflis, we have faid ye are 
 God?. God the Son told Pilate, Thou 
 fiouldft have no Power except it were (data 
 defuper) given from above j but-if the. Peo- 
 ple had given him that Power, then it 
 fliould have been, Thou Jhouldfl have 
 no Power, except it were (data defubtei) 
 given from beneath, and I am fure the Ho- 
 Jy Ghoft tells us, per vie Reges regnant, by 
 me Kings reign :, but if they reigned by 
 the Suffrage of the People, then it fhould 
 have been per nos, according to the mo- 
 dern Dialed, they reign by us, and as 
 long as we think fit, and when we think 
 it fit no longer, they (hall Reign no more; 
 they received their Authority from us, and 
 we may re call it when we pleafe, and de- 
 pofe them when we lift 5 for they are but 
 Proxies and Attornies of the People, fee 
 Buch. de-jure regni) Fickerus £f Renecherus % 
 &c. little thinking how by this power- 
 ful Dodhine of theirs, they (quite contra- 
 ry to the Word of God) deftrjpy the high- 
 er Powers* and give the whole Trinity 
 the lie at once: And if thefe Teftimonies 
 are not fuffieient, I know wily they are 
 not, becaufethey never were confirmed bj 
 Aft of Parliament. 
 
 CHAP, 
 
8 The Royal Charter 
 
 CHAP. IL 
 
 Whet'htr the People can make a King, 
 
 or not. 
 
 IF the Queftion be afked, whether the 
 People do make the King or not ? I 
 could no more grant it, then I fhould 
 grant, that the People made Heaven \ but 
 it' you afk me, whether the People can 
 make a King (Cuch a one as they ufe to 
 make) if they have not one already of 
 God's making, they may ; fuch are Kings 
 and no King ; not Reges, but Repjnies ad 
 fhcitum, Kings by Eleftipn are always 
 Kings upon Condition, and where the 
 Condition is fo little worth, the Obliga- 
 tion is the lefs, and but fmall Security will 
 be required : For my own part l fhould 
 be afliamed to wear a Crown on my Head, 
 when the geople muft reign, and the 
 King ftand under the Penthoufe : And I 
 had as live they fhould make me a Jack-a- 
 Lent, for Apprentices to throw their Cud- 
 gels at me, as to make me a King to be 
 controuled by their Mailers, and every 
 Tribune of the People 9 for as an Invita- 
 tion to a Dinner where there is no Meat, 
 is but a diftaftful Banquet, fo the Name 
 of a King without its Mjunfts, is but a 
 favcwlefs Renown } and indeed fuch as 
 
 they 
 
granted unto Kings. 9 
 
 they are not J3u Reges, they do but agere 
 Regem, they are not aftual Kings, they 
 do but aft the Pavt of a King, and I hold 
 him that afts the Part of a King an Hour 
 upon the Stage, to be as real a King for 
 his Time and Territories, as the bell 
 King by Election, who is chofen but for 
 his Life ; herein coniifts the Difference, 
 as the one muft aft his Part as the Poets 
 pleafe, fo the other muft act his Part as 
 the People pleafe ; they muft have their 
 Part given them, they muft aft it accor- 
 dingly, they muft not fo much as tiead 
 the Stage awry } their Subjefts are both 
 Spectators and Judges, and it lies with- 
 in the Favour of the next Society,whether 
 or no the Son fhall come to aft the Fa- 
 ther^ Part. Such Kings as thele the Peo- 
 ple may make, but to make zfacred and 
 anointed King, an eftablilbed and heredi- 
 tary Monarch, a King that hath this He 
 reduament in him, a King that hath this 
 Holi vie t anger e about him j whofe Writs 
 were alway termed, Sacri aficcs> whofe 
 Commands divalis juj/io, whofe Prefence 
 Sacra Feftigia, whofe Throne is the Lords, 
 whofe Scepter is his Rod, whofe Crown is 
 his Favour, and whofe Reprefentation is 
 of himfelf ; the People can no more make 
 fuch a Deity than fo many Tapers can 
 make a glorious Sun, or fo many Sparks 
 of Sprey and Faggots cm make a Fir- 
 mament oi Stars. 
 
 Ci CHAP. 
 
io The Royal Charter 
 
 C H A P. III. 
 
 What is meant by anointing KINGS. 
 
 A Nointing, in feveral Places of Scri- 
 j£\. pture, betokens fome fpjritual Grace, 
 
 as Jam. <. 14.'' Call the Elmers of the Chinch, 
 mid let them pray over the Sick, anoint big 
 him with Oyl in the Name of the Lord: 
 Which the Roman Catholicks call ex- 
 treme Un&ion, though now-a-days we 
 only make ufe of the Extremity, and 
 leave the Unction out: And therefore 
 fome will have the anointing of Kings to 
 fignify Tome ipiritual Grace alfo, which 
 /hail enable him, with Religion an Apt- 
 nefs, to govern well 5 which when they 
 ceafe to do. their anointing falleth off, 
 and they ceafe to be Kings \ if they be not 
 good,' fltey are none of God's Anointed, 
 and if they be not his Anointed, they care 
 not v^hofe they are. This Doftrine hath 
 caufed the fhedding of more Blood than 
 there is now running in the Veins of li- 
 ving Chriftians; whereas the Truth is, 
 it is neither Religion, nor Virtue, nor 
 Grace that is meant by this royal Anoin- 
 ting \ Cyrw was Chnjlus Domijii as well as 
 Jtfias, and Saul as well as David: If Re- 
 ligion were that that did the Deed, then 
 Cyrus had not been the Lord's Anointed ; 
 J if 
 
granted unto Kings. it 
 
 if Virtue, then not Saul '; if Grace, nei- 
 ther: If Religion make Kings, then there 
 fhould have been of old no Kings, but 
 thofe of Judab\ and now no Kings, but 
 thofe of Chriftendom. It is Jus regnandi 
 that he meant by this Royal Anointing, 
 and Royal UnSion confers no Grace, but 
 declares a juft Title only, Vnx'it in Regem, 
 he anointed him King, includes nothing 
 but a due Title, excludes nothing but 
 Ufurpation ; gives him the Adminiftra- 
 tion to govern, not the Gift to govern 
 well ; the Right of Ruling, not of Ruling 
 right: Kings are anointed with Oyl, to 
 ihew, that as they have Thrones to figni- 
 fy that they are the Cittern of juftice j 
 and Crowns, to fignify that they are the 
 Fountains of Honours, and Scepters to fig- 
 nify that the Hands which hold them are 
 the Magazines wherein the whole Strength 
 and Ammunition of Kingdoms are repofed : 
 So Anointing is a facred Signature, beto- 
 kning Soveraignty , Obedience to the 
 Throne, Submiffion to the Scepter, Alle- 
 giance to the Crown, and Supremacy to 
 the Oyl muft needs be given, for Oyl will 
 have it: Pour Oyl and Wine, and Water, 
 and Vinegar, or what other Liquor you 
 pleafe together, Oyl will be fure to be the 
 uppermoft : The three firft Ceremonies 
 make him but High and Mighty, and Pu- 
 iffant, but the laft only makes him 
 Sacred, and therefore Tome have a,aintai- 
 C 3 ned 
 
12 The Royal Charter 
 
 ned that a King is mixta Perfona cum Sa- 
 ceydote, whether he be fo or no I will not 
 here infift • but fure I am, that there is- 
 much Divinity in the very Name, and 
 Effence of Kings \ which duly confidered 
 and believed, that Kings are thus Sacred 
 (as we ought, and God's Word informs 
 us) we would take heed how we touch, 
 take warning how we tear and rend in 
 Pieces, as much as in us lies (with thofe 
 leaden Meffengers of Death (with their 
 Gunpowder Commiflions) to fetch the 
 higher to the lower Powers, and make 
 the King at Subjeft to the Subjefts Wills) 
 the facred Perfon of fo great a Majefty, 
 whereas the cutting off but a piece of the 
 Lap of Saul's Garment, hath checkt a 
 greater Spirit, than the proudeft rifer up a- 
 gainft- his Soveraign : We would not 
 ipeak fo defpicably of the Lord's Anoin- 
 ted 5 what is the King ? He is but a Man, 
 he is but one, he hath a Soul to be faved 
 as well as others \ for though all this be 
 true, yet the End, for which all this is 
 faid, is moft falfe and abominable, for 
 though it be true that the King is but 
 a Man, yet it is alfo true, that that Man 
 is the Light oflfrael, z Kings 8. 19. We 
 mull take-heed how we put it out. And 
 though it be true, that fuch a Piece of 
 Silver is but a Piece of Silver, yet as it bears 
 Cfifar's Image and Superfcription upon it, 
 it is rrjore fignificant j and if thou either 
 
 fare 
 
granted unto Kings. 13 
 
 pare or imp are it a Jot, if thou art found 
 either clipping or diminifhing of it 111 the 
 left Degree, thou doft it to the Prejudice 
 of thine own life 5 fo though a King be 
 but a Man as in himfelf, yet as he bears 
 the Reprefentation of God, and hath his 
 Character ftamp'd upon hirrj, he is fome- 
 what more, if you will believe him that 
 laid, le are Gods, Pfal. 8z. 6. and there- 
 fore we mull take heed how we debafe or 
 d-etraft from them who reprefent fo great 
 a Deity, who by Reafon of their Proximity, 
 and Nearnefs unto God, in fome Refpe&s, 
 are moil: commonly of more difcerning 
 Spirits than ordinary JVlen : For Mephibo- 
 fietb, when his Servant had fo grievouf- 
 Jy flandred him to David, makes but a 
 fhort Complaint, My Servant bath JIandred 
 vie ; but (as if he ihould fay, I need not 
 tell thee much, thou haft Wil'dom enough 
 to find it out) My Lord tbe King is as an 
 Angel of God, do therefore what is good in 
 thine own Eyes: Therefore, becaule thou 
 art as an Angel of God, and thy felf art a 
 good Intelligencer, as all Angels are, do 
 what is good in thine own Eye § as if he 
 Ihould have faid, if thou doeft only that 
 which feemeth to be good in other Meus 
 Eyes, it may be they will perfwade thee 
 that the Thing was true, wherein my Ser- 
 vant flandred thy Servant poor Mephibo- 
 Jheth, and he fufFer wrongfully. I am of 
 Opinion. that. God gives to every King* 
 
 to 
 
1*4 The Royal Charter 
 
 to 1 whom he communicates his Name and 
 Authority, this extraordinary Gift of dif- 
 cerning \ but becaufe they do not fome- 
 times make ufe of it to the End it was be. 
 flowed upon them, viz* (the better Go- 
 vernment of their ieveral Dominions) but 
 are comented to fee and difcern with o- 
 ther Mens Eyes$ and to have falfe Specta- 
 cles put upon their Nofes, whereby many 
 a good Man fuffers: God in his Juftice 
 gives them over, that in their own par- 
 ticular, and wherein their own greateft 
 Good is chiefly concerned, they fhall 
 make left ufe of their own Judg- 
 ments, andadvife, and wholly give them- 
 felves to be overfwayed by the Advice of 
 thofe, whofe judgments, perhaps, is not 
 fo good as their own, and whole Inten* 
 tions (it may be) are no better than they 
 Ihould be. 
 
 It is written, that the Hearts of Kings 
 are in the Hands of the Lord, and he dif- 
 pofeth them as feemeth beft to his Hea- 
 venly Wifdom \ certainly I would take 
 a little Advice from that Heart, that is 
 fo direfted by that Hand ^ the King's 
 Head never plotted Treafon againft the 
 Grown, and no Man can wifh better to 
 his Majefty than the King. I fpeak not 
 this in Derogation either of the Great, or 
 Privy Council, (for it u written, in the 
 Multitude of Councellors> there is Safety) but 
 dn Defence only of thefe Sons of Oyl, who- 
 
 are 
 
granted unto Kings. I 5 
 
 are Supreme in both. r And as it is true, 
 that the King is but one Man, fo it is al- 
 io trua, that one Man is worth ten thou- 
 fand of the People ^ Thou art worth ten 
 thoufavds of us (though all his Worthies 
 were hi Place) z Sam. 18. 3. And though 
 k be true, that the King hath a Soul to 
 be faved as well as others, yet it is alfo 
 true, that he fhould have no Body to be 
 crucified by his Subjefts, and out of this 
 Difefteem of the Perfon, the Ceremonies of 
 State (as Anointing, fitting in Thrones, 
 holding of Scepters, and Coronation it 
 felf^) begin to be exploded now- a days; 
 and who look'd for it otherwife, when 
 the lawful and decent Ceremonies of the 
 Church were called Reliques of Popery, 
 and Rags of the Whore of Babylon : Was 
 it otherwife to be expe&ed, but that they 
 would call thefe Ceremonies of State, 
 theatric a poynpa, Stage- pi ays, 
 Toys : Tufh fay they, what See Buch.Je. 
 need all thefe Fopperie?, a Jure Reg. 
 King's Throne is his Juftice, 
 his Crown his Honour, his Scepter, and 
 chiefeft Strength, the Peoples Heaits, his 
 holy Oyl is his Religion, and Zeal to 
 God's Glory 5 and fo it is, what then ? 
 May we not have Signs, and the things 
 fignified alio ? Becaufe the true receiving 
 ef the Communion, is the receiving of 
 the Body, and Blood of Chrift by Faith ; 
 therefore fhall we have no Bread and 
 
 Wine ? 
 
1 6 The Royal Charter 
 
 Wine? Or becaufe the true Baptifm is the 
 waihing away of original Sin, with the 
 Laver of Regeneration } therefore fhall we 
 have no Water poured on the Child ? We 
 have Scripture for thefe Ceremonies, and. 
 I am lure we have no Sciipture for the 
 abolifhing of them, but rather Scripture 
 for the Continuation for ever. Reges in fo- m 
 Ho collocat in perpetuum : God eftablifhes 
 Kin^s upon their Thrones for ever, Job 
 3«. 7- 
 
 CHAP. IV. 
 
 Why thty are called the Lore? s Anointed. 
 
 THE Lord's Anointed is, as much a$ 
 to fay, the Loid's Cbrijt, zndCbrifii 
 fignifieth anointed Ones : In the Hebrew 
 you Ihall read it, who fhall lay his Hand 
 upon the Lord's Mejfiah ? For he is the 
 Lord's Anointed, i Sam.it.p. In the Greek, 
 who can lay his Hand upon the Lord's 
 Cfoijl. Kings are taken into the Society of 
 God's Name, Dixi, Dii ejtis, I have faid ye 
 are God's ; and here into the Society of 
 Ghrift's Name, and all to terrify Subje&s 
 from lilting up their Hands againft the 
 
 Lord's 
 
granted unto Kings. 17 
 
 Lord's Anointed, as much as if it were 
 God or Chiift himfclt. 
 
 Again, Kings are not termtd Unfti Do- 
 mini (Tor that were no Prerogative to 
 them at z\\) but Cbrijii Domini, tor not on- 
 ly Perfons, but things alfo, were anointed 
 under tfie Law ; not only Kings, butPneits 
 and Prophets likewife, neither did it reft 
 the.e, but it extended to the Tabernacle 
 it felf, and ran down to the Veifels thereof, 
 «ven to the very Fireforks, Afhpans, and 
 Snuffers ; but unto whom faid he anytime, 
 Tu esClmftus mens, Heb. 1. 4. 5. but unto 
 Chnft, and Kings I To Chnft once, Luke 
 £• 16. to Kings thirty two times through- 
 out the Bible j four times by God himielf ; 
 Kings are called Cbnjli mei, mine Anoin- 
 ted 5 fix times to God, Cbrijii tui, thine 
 Anointed, ten times of God, Cbrijii ejus, 
 his Anointed j twelve times in Terms ter- 
 minant, Chrijii Domini, the Lords Anoin- 
 ted: And therefore the old Tianfiator ob- 
 ferved it rightly, when in the fame Word, 
 in the Hebrew, and the Greek, he fpeaks 
 of the Piieft, he tranflates it Un3us- y but 
 when of the King (always) Cbrijtus. 
 
 And as they are not Un8i y but Cbrijii 
 .fo they are not Cbrijii populi, but Cbrijii 
 Domini \ not the People's Anointed, but 
 the Lords Anointed \ there may be a Ma- 
 iler of the Ceremonies, but there muft be 
 no Mafter of the Subftance \ they are the 
 Lords Chrifts, and they hold their King- 
 doms 
 
1 8 The Royal Charter 
 
 doms under him, in Kings Service ; nei-* 
 ther are the Kingdoms of the Earth any 
 bodies elte but Gods : The Kingdoms are 
 Gods, Dan. 4, 17. neither are they at any 
 Man's difpofing but his. He giveth them 
 to whom he plea feth (loco citato) therefore 
 for whofe they are, they are the Lords 5 
 and for what they are, they may thank 
 him and none elfe. 
 
 Secondly, They are the Lords, becaufe 
 that by him, and in him, and through 
 him, they have their Dominion, and Re- 
 giment, from him they have their Crowns, 
 from his Hands their Coronation ; Diade- 
 ma Regis in manu Dei, Efa.6o. 3. The Roy- 
 al Diadem is in the Hand of God, and 
 out of that Hand he will not part with it 
 fo much, as for another, to place it upon 
 the King's Head } but it muft be tu pofu- 
 ijli (tu Domine) Thou, O Lord, haft let 
 a Crown of pure Gold upon his Head ^ 
 Tfal. ii.j. 
 
 The Emperors ufed to ftamp their Coyn 
 with a Hand coming put of the Clouds 
 holding a Crown, and placing it upon 
 their Heads : We have no fuch Hierogli- 
 phicks in our Coyn, as a Hand coming out 
 of a Cloud \ but we have Grace from* 
 Heaven, Dei gratia, fo that there is not a 
 King but may fay with the Apoftle, Gra- 
 tia Dei fum qui fum, by the Grace of God 
 1 am that I am \ and indeed Kings are 
 
 Kings, 
 
granted unto Kings. 19 
 
 Kings, as Paul was an Apoftle, not of Men, 
 neither by Man, but by God. 
 
 Thirdly, they are the Lord Chrifts ; 
 becaufe, not only their Crowns are in the 
 Hands of the Lord, but he puts the Scep- 
 ter into theirs, nay, the Scepters which 
 Princes hold in their Hands, are God's 
 Scepters, being there, v'irga Dei in mani~ 
 bus ejus, it is God's Rod that is in their 
 Hands, Exod. 17. 9. and therefore right is 
 the Motto ( and r^afon is it that they 
 fhould be efteemed the Lord's Anointed ) 
 DIEU ET MONDROIT, GOD AND 
 MY RIGHT ; none ell'e have to do with- 
 it, the Scepter of a Kingdom, in the Hands^ 
 of a King, is the Livery and Seifon which 
 is given him by God, of the whole Mili- 
 tia, within his Dominion, they that take 
 away that, put a Reed into the Hand of 
 Chips Anointed-^ and why fhould it be ex- 
 pected that they ihould deal otherwise- 
 with Chrift's Anointed then they did 
 with Chrift himfelf, firft put a Reed iw 
 his Hand, and afterwards a Spear into his^ 
 Heart. 
 
 Fourthly, Kings are the Lord's Anoint- 
 ed, becaufe they lit upon bis Throne : /<?-• 
 dcbat Solomon, in Throw Deiy Solomon jate> 
 upon 'God? s Throne y r Cor, 20. 2,3. But if So- 
 lomon fhould have lived in thefe our Days, 
 inftead of his Six Steps to his great Throne 
 of Gold and Ivory j he fhould have Six Step- 
 pers to his Throne, for the Gold and Ivo- 
 D jry 
 
20 The Royal Charter 
 
 ry fake; inftead cf having a Foot-ftool of 
 Gold under his Feet 5 he fhould have 
 much ado to keep a Crown of pure Gold 
 upon his Head; inftead of Hands to Jiay 
 his Throne, he fhould have Hands enough 
 to pull it down, and cajl it to the ground , 
 and inftead of two, and twelve Lyons fixed 
 on each fide as a guard unto his Throne, he 
 fhould have found many Lyons, without 
 regard, running up and down, feeking how 
 they might deftroy him. 
 
 Laftly, Kings are the Lord's Anoint- 
 ed, becaufe they are anointed with his 
 ou n Oy], Oleo fanBo meo, with my hoJy 
 Oyl have I anointed him, PfaL 89. *o. It 
 is not with any common, or vulgar OyJ, 
 or Oyl that any lays claim to but him- 
 felf } but it is Oleo vieo, my Oyl, neither 
 is it Oyl, that was fetch'd out of any 
 common Shop, or Warehoufe, but it is 
 Oleo fanfto, with holy Oyl, Oyl out of 
 the Sanftuary : And no Queftion but this 
 is a main Reaion (if they would fpeak out) 
 why fome have iuch an aking Tooth at 
 the Sanftuaries, becaufe they maintain in 
 them Oyl for the Anointing of Kings j 
 but if the Alablafter Box were broken, 
 the Ointment would foon be loft : If they 
 could periwade the King out of the Church 
 into the Barn, they would foon pull a 
 Reed out of the Thatch, to put into his 
 Hand, inftead of a Scepter , or if they 
 could get him to hear Sermons under a 
 
 Hedge, 
 
granted unto Kings. 2 1 
 
 Hedge , there would not be Materials 
 wanting to make a Crown of Thorns to 
 pleat it on his Head. Thus you fee the 
 Reafons, why Kings are called the Lords 
 Anointed, becaufe the Lord hath appro- 
 priated them unto himfelf, not in a com- 
 mon and general Way, but in a particular 
 and exclufive Manner : My King^ my King- 
 dom, my Crown , my Scepter ', my Throne , my 
 Cty/,where is there left any place for Claim ? 
 Pride may thruft down Angels out of Hea- 
 ven, and Violence may crucify the Son of 
 God : But ( all thefe things confideredj 
 who can ftreteh forth his Hand againft the 
 Lor^s Anointed, and be guiltlefs I 1 Sam, 
 16. o. 
 
 **2 
 
 CHAP. V. 
 
 Whtthtr bad Kings be the Lord's 
 
 Anointed, or not. 
 
 THey are \ for they are of the Lords 
 fending, and appointment as well as 
 the good. 1 wilt fet an evil Man to rule 
 over them ('faith God) and I gave them a 
 King in mine anger, Hofea 13. 11. which 
 King was Saul, which Saul was a Tyrant, 
 which Tyrant was the Lord's Anointed - 9 
 D z whea 
 
22 The Royal Charter 
 
 when he was at the worft, you cannot 
 have two better Witneffes than David, 
 and the Holy Ghoft, i Sam. z6. 9. 11: Cy- 
 rus was a Heathen Perfian, and one that 
 knew not God, yet for all that, Hac dicit 
 Dovnnus, Cyro Chrijlo meo, Thus faith the 
 Lord to Cyrus mine Anointed, Efay 45. 1, 
 Nero was no good Emperor, but a Mon- 
 fter of Mankind, yet St. Peter, in whole 
 Days he wrote his Epiftle, commanded all 
 Chriftians to fubmit to him, 1 Pet. 2. r j. 
 
 Hafael, whom the Lord fore-faw, and 
 fore- fhe wed unto his Prophet Elijha, to be 
 theDeftroyer of his People of Ifrael, and 
 one, that Jbould make them like the Duft hy 
 tbrejbing, z Kings 13. 7. one that will fet 
 then Jirong holds on fire, flay their young 
 Men with the Sword, dajb their Children a- 
 gainft the Wall, and rip up their Women 
 with Child \ infomuch that it made the 
 Prophet weep to forefee all the Miferies 
 that lhould happen, 2 Kings 8. 12. info- 
 much that it made Hafael himfelf (when 
 he was told thereof) cry out, is thy Servant 
 a Dog, that he Jbould do all thefe things? 
 verf. 13. yet for all this, God will have 
 him to be King, and it be but to fcourge 
 his People, the Lord hath Jhewed me that 
 thou Jb alt be King over Syria, verf. 13. 
 
 Julian, when from his Chriftianity, he 
 fell to flat Paganifme, yet this Anointing 
 held, no Chriftian ever fought, no Prea- 
 cher ever taught to touch him, or refift 
 
 bin 
 
granted unto Kings. 23 
 
 him in the left degree; for whilft the cru- 
 el and bloody Emperors were perfecuting 
 the poor Chriftians, they were fitting 
 their Necks for the Yoke, and teaching 
 one another Poftures, how they might 
 ftand faireft for the Stroke of Death. And 
 this was not quia deerant vires, becaufe 
 they could not help it, for the greateft 
 Part of Julian's Army, and the moft Part 
 of his Empire were Chriftians : For faith 
 Tertullian in his apologetical Defence of 
 the Chriftians of thole times, una nox 
 fauculis Faculis, &c. One Night, with a 
 few Fire-brands, will yield us fujjicient Re- 
 venge, if we durft, by Reafon of our Chriftian 
 Obligation ; Andjbews how they neither wan- 
 ted Forces, or Numbers, and that neither 
 the Moors, or the Perfians, or any other Na- 
 tion wbatfoever, were more mighty, or topu- 
 lous than they ; And how they filled all Pla- 
 ces, Towns, Cities, Imperial Palaces, Senates, 
 and Seats of Judgment ^ and that they could 
 do any thing, in their Revenge, if it were any 
 thing lawful^ but this Anointing was the 
 thing that kept the Swelling down, and 
 hindred the corrupt Humours from gathe- 
 ring to a Head : And therefore it is not as 
 Stephanvs Junius, Francifcw, Hottomanus, 
 Georgm, Buchananus, Fickkrvs & Reneche* 
 rw, with the reft of the Pillars of the Pu- 
 ritan Anarchy do anfwer (being gravell'd 
 at the Pra&ice of the Primitive Chri- 
 ftians, and th^fe Precepts of the holy 
 D 3 Apoftle), 
 
24 The Roy aV Charter 
 
 Apoftle) that the Church then (as it 
 were fwathed in the Bonds of Weaknefs) 
 had not Strength enough to make power* 
 ful Refiftance \ and therefore, fo the one 
 taught, and the other obeyed: But if this 
 Dodlrine were allowable, then would ine- 
 vitably follow thefe two grofsAbfurdities. 
 
 i. That the Pen of the Holy Ghoft 
 (which taught Submiflion even to the 
 worft of Kings) was not diretted according 
 to the Equity of the Thing, but the Ne- 
 ceffity of the Times. 
 
 z. That either the Holy Ghoft muft 
 turn Politician, and become a Time-Eerver, 
 or elfe the Church muft loofe the Means 
 of its Being, and Subfiftance. Whereas 
 ytt know the contrary fo well, that when 
 'Ae'Us.'EcclefiA was fo far from its bene ordu 
 ^nata, that when all the Soldiers fled, and 
 the Life-guard routed, the Lord of Hoft 
 {the General himfelf) taken Prifoner, yet 
 then, like the Sun, looking biggeit in the 
 loweft Eftate, fo the Son of Righteoufnefs, 
 think ye not that I can pay unto my Father* 
 and he will [end Legions of Angels\ and ra- 
 ther than God's Children fhall be oppref- 
 fed by a Company of Egyptians (if it be 
 his Pleafure to deliver them) he can, with- 
 out the drawing of one Sword, turn Ri- 
 vers into Blood, produce an Army of 
 Frogs to deftroy them : And rather than 
 they fhould be neceUItated for lack of 
 JMisans^ fend. Swarms of Flies, that may 
 
 ferve. 
 
granted unto. Kings. 25 
 
 ferve them in the ftead of fo many refcuing. 
 Angels, and therefore it^was not any Ne- 
 ceflity, that the Church was, or could be 
 in that procured in the Apoftles, or the 
 firft Chriftians, ekher that Do&rine, or 
 that Ufe ; it was not Difability, but Du- 
 ty, not want of Strength, but a reverend 
 Regard of the Lord's Anointed, that 
 wrought thefe Effects in both : Let the 
 People be never fo many and mighty, and 
 the Princes of the People never lb wicked 
 and cruel, mos gerenius eft> we muft obey 
 him 3 not in the Performance of their un- 
 juft Commands 5 but in Submiffion to 
 their juft Authority j if not by our aclive, 
 yet by our paflive Obedience : If not for 
 their own fakes, yet proper Dominum 9 
 for the Lord's fake ; if not for Wrath, 
 yet for Conference fake, Rom. 13. 5. If it 
 goeth againft thy Confcience, fay, as the 
 People were wont to fay, when they fell 
 down before the Afs that carried the 
 Image of the Goddefs Ifis upon his Back, 
 non tibi, fed Religioni , if thy Confcience 
 condemns thee, God is greater than thy 
 Confcience, and we mull look what he 
 commands, as well as what fhe dictates 5 
 the one may be milled, the other cannot 
 miflead.; Sacrifice may be either pleafing 
 or difpleafing to the Lord, but Obedience 
 was never faulty 5 thou may'ft offer the 
 Sacrifice of Fools, when thou thinkefi; 
 thou, doeft well j but upon how fure 
 
 Gisuttds 
 
2 6 The Royal Charter 
 
 Grounds goes he, who can fay with the 
 Prophet in all his A&ions, If I have gone 
 aftray, Lord, thou haft caufed me to err? 
 Never deviating from the exprefs of his 
 Word. Now God glues us exprefs Com- 
 mand, that we fhould not touch his Anoin- 
 ted, what Condition foever they are of: 
 Nolite T anger e Chriftos meos, touch not 
 mine Anointed } and where God's Rules 
 are general, we muft not put in Exce- 
 ptions of our own ^ for the Wickedueis 
 of a King can no more make void God's 
 Ordinance of our Obedience unto him, 
 than Man's Unbelief can fruftrate God's 
 Decree in us, Rom. 3. $. Let Saul be 
 wicked, and let wicked Saul be but once 
 anointed, David ftates the Queftion nei- 
 ther concerning Saul, nor his Wickednefs, 
 but whether he being the Lord's Anointed 
 (there's the Bufinefs) it is lawful to ftretch 
 forth a Hand againft him QWw can ft retch 
 forth his Hand againft the hordes Anointed 
 and he guittlefsj 1 Sam. 16. 9. 
 
 CHAP. 
 
granted unto Kings. iy 
 
 CHAP. VI. 
 
 Whether upon any Pretences whatfoe- 
 <ver it be lawful to depofe, murder, 
 or fo much as touch the Lord's 
 Anointed. 
 
 i. Sam.* | ^Here was the firft Time that 
 Z4« 6. X ever lt was put to the Vote, 
 whether a King might be put to Death, 
 or not, but it was refolved upon the Ques- 
 tion in that Parliament 5 Ne per das, de- 
 ftroy him not , it is well that David had a 
 negative Voice, or elfe it had been but a 
 bad Prefident for Kings ; it is well that the 
 Men, with whom David had this Parley, 
 would hearken unto Reafon, and let that 
 fway them, otherwife David might have 
 been forced to fly as faft away from his 
 own Men, as he did at firft from Saul: 
 ' For there wanted no Lay-preachers then, 
 to preach the Deftruction and Slaughter 
 of Princes, under the Pretences of wicked 
 Government and Tyranny 5 who had the 
 Trick then, as well as now, to couch 
 their foul Meaning in good Words, and 
 Scripture Phrafe, with a dixit Dominw 9 
 when the Lord faid no fuch things as Da- 
 vid's Zealots, i Sam. 24. 4. This is the day 
 whereof the Lord faid unto thee, I will deli- 
 ver 
 
28 The Royal Charter 
 
 ver thine Enemy into thine Hand, and thou 
 Jbalt do unto him (what ?) as Jball feem good 
 unto thee, that is, thou fhall murder him, 
 that was their meaning : Though the 
 Word was a good Word ; and we do not 
 read that the Lord faid any fuch thing at 
 all : So Jbijbai, r Sam. 2.6. 8. God hath 
 delivered thine Enemy into thine Hand z 
 What then ? Therefore let me finite him : 
 No fuch Matter ^ David denies the Confe- 
 rence, as if he could have faid, God hath 
 delivered him into my Hand , but I will make 
 no fuch bad Ufe of his Deliverance. I had 
 rather thereby ihew him his own Error, 
 and my Innocency, than any way ftretch 
 forth my Hand againft him, for he is the 
 Lord's Anointed, and when Sleep had be- 
 trayed Saul to Davids Power,in the Trench, 
 and made the King a Subjeft for David's 
 Innocence, he efteemed himfelf but as a 
 Patridge in the Wildernefs, when he 
 might have caught the Eagle in the Neft : 
 He pacified Saurs Anger, by enabling his 
 Power to hurt, fent him his Spear (it feemg 
 he did not think fit to keep the KingV 
 Militia in hi< Handb) and humbly begs, 
 Let not my Blood fall to the Earth } when, 
 if it had not been for David y Abijhai would 
 have fmitten Saul unto the Earth at once$ 
 fo that he needed not to have fmitten him 
 the fecond Time ; but David would not, 
 deftroy him not, faith he, and his Reafon 
 was, Jguis fotejll Who can ftretch forth 
 
 his 
 
granted unto Kings. 29 
 
 his Hand againft the Lord's Anointed and 
 be guiltlefs ? 
 
 Another moft notable Demonftration of 
 David's Innocency, and Subje&ion unto a 
 hard Mafter, a moft tyrannical King, cru- 
 el Saul y we have 1 Sam. 24. When in the 
 Cave of Engiddi, David might have cut off 
 SdM/'sHead; like precious Ointment, he 
 defcends only to the Skirts of his Garment, 
 and with a ^uid feci? Checks himfelf, 
 and befhrews his Heart that he had done 
 fo much, and upon a little looking back 
 of Saul (as if he had put on Rays of Ma- 
 jefty) David bows, and ftoops with his 
 Face to the Earth to him, when he might 
 have laid his Honour in the duft, call'd 
 him my Father ; when that Father came to 
 facrilice him upon the Mountains, and 
 (Ifaac-iike) nothing but See my Father^ 
 when he could fee nothing but Fire, and 
 Sword, and himfelf alfo the Lamb ready 
 for the Sacrifice. A true Ifaac (though 
 many young Men Jlaid behind with the Jjs) 
 will after his Father, though he have 
 Fire in the one Hand and a Knife in the 
 other, ready for to facrifice his Follower. 
 A right David % and he that is a Man after 
 God's own Heart, though he could bite 
 to Death, and gnaw into the very Bowels 
 of his Soveraign, yet he will aiiiime no 
 further Power to hurt than to the biting 
 of a Flea \ after whom is the King of Ifrael 
 tome out ? Jfter a Flea / After whom doth 
 
 Saul 
 
30 i toe Kojai uoaner 
 
 Saul furfue ? Aftw a dead Dog ? When he 
 might have caught the Lion in the Toil, 
 I could eafily be endlefs in In fiances of 
 the like Nature, as our Saviour Chrift's 
 Obedience to the Death, under the Reign 
 of Tiberius , his Diiciples under Nero, Clau- 
 dius and Caligula, whofe Governments 
 were oppofite to the Propagation of the 
 Gofpel, as themfelves were Enemies to 
 the Propagators of it } yet we fee they 
 neither attempted the Alteration of the 
 one, or the Deftru&ion of the other \ yet 
 Chrift could do much if he pleafed, and 
 if the Napkins of Si. Paul, and the Sha- 
 dow of St. Peter could cure Difeafes $ if a 
 Word out of their Mouths could ftrike 
 Men and Women Dead in the Place } if 
 an Oiation at the Bar could make a King 
 tremble on the Bench, then furely you 
 will confefs that his Difciples could do 
 fomething : Yet nothing was done or at- 
 tempted againft thofe wicked, cruel, and 
 Pagan Emperors, one Inftanee fhall fuiiice 
 for all : What Mifchief or Injury could 
 be done more to a People, than Nebucha- 
 donozer King of Babylon did unto the 
 Jews, who flew their Xing, their Nobles, 
 their Parents, their Children, and KinC- 
 folks, burn'd their Country, their Cities, 
 their Jerufalevi, their Temple, and carried 
 the refidue (who were left alive) Captives 
 with him to Babylon. And now b&hold 
 (then) Nebucbadonoztrs good Subiefts e 
 
 Will 
 
granted unto Kings. 51 
 
 Will you hear what Advice the Prophet 
 Daniel gives them for ail this? Baruch 1. 
 1 r. Pray you for the Life of Nebuchadonozer 
 King of Babylon, and for the Life of Baltha- 
 zer his Son, that their days may be upon 
 Earth, as the days of Heaven, and the Lord 
 will give us Strengths (what to do? To 
 wage War againft him?) and lighten our 
 Eyes (what, with new Revelations how 
 they may be reveng'd? O no) that we may 
 live under the Shadow of Nebuchadonozer 
 Kmg of Babylon, and under the Shadow of 
 Balthazer his Son, and that we may ferve 
 them many days and find Favour in their Sight, 
 truly fhewing that a King is Jikum, Prov. 
 30. ^r. One, againft whom there is no rifing 
 up ^ that is, not upon any Pretences what- 
 foever : There can be no Pretences what- 
 foever more fair and fpecious than thofe 
 of defending the Church, and redreiling 
 the Common-wealth, For the fuflr, if 
 Religion be any thing pufhed at, think 
 you that Rebellion will keep it up, or 
 that it ever flood in need of fuch Hands ? 
 When God refuted to have his Temple 
 built by David, becaufe he was a Fighter 
 of the Lord's Battles , think you that he 
 will have his Church defended by Fighters 
 againft the Lord's Anointed? To defend 
 Religion by Rebellion, were to defend it 
 by Means condemned by the fame Reli- 
 gion we would defend ; and to reform or 
 redrefs the Common-wealth, by Infurre- 
 E dion 
 
52 i be Koyal Charter 
 
 ction sind Rebellion, were to re&ify an 
 Error with the greateft of all Mifchief*. 
 
 No Government worfe than a Civil War, 
 and the worft Governor is always better 
 than the beft Rebel: Rebellion is as the 
 ShtoJ 'Witchcraft, and Stubboinnefs is as Ido- 
 latry : And how perilous a thing it is, for 
 the Feet to judge the Head, the Subjects 
 to cbofe what Government and Gover- 
 nors they will have, to condemn what 
 and whom they pleafe, to make what 
 Pretences and Surmiles they have a mind 
 to, this Kingdom, by woful Experience, 
 hath had fad Experience. Imbecilities 
 and Weakneffes in Princes are no Argu- 
 ments for the Chaftifements, Depofin^ or 
 Muidering of Kings ; for then giddy Heads 
 will never want Alatter or Pretences to 
 cloak their Rebellion : Shall Mofes, be- 
 caule Phttfaohvrzs an OpprelTor of Goci's 
 People, and had hardned his Heart, and 
 would not let the Israelites depart, theie- 
 fore inflict Punifhments upon Pharaoh, or 
 fo much as depart without his Leave ? 
 Though Mofes could inflict Puniihments 
 upon the whole Land, yet his CommifTion 
 never went lb far as to touch Pharaoh in 
 the left Degree j though Swarms of Flies 
 came into the Houle of Pharaoh, and 
 Frogs entred into the King's Chamber, 
 yet we read not that they lejzed on Pha- 
 ?aoh's Perlbn : there were Lice in all their 
 Quarters, faith the Pi'almift, and there 
 
 became 
 
became Lice in Man and Beaft, upon the 
 fruiting on the Duft, but none were ['mit- 
 ten of the Perfon of the King : Boyls and 
 Blanes were upon all the Egyptians, and 
 upon the Magicians, fo Tore, as they could 
 not ftand in the Prefence of Pharaoh, but 
 they were not on Pharaoh, that he could 
 not ftand himfelf; Pharaoh his eldeft Son 
 may die, but Vivat JRex, Pharaoh muft ;iot 
 be tcuch'd. Did Jbfalom do well to ccn- 
 fpire againft his Father, though he defi- 
 led Uriah's Bed, and cloaked Aduiteiy 
 with Murther? Should the Prieft, Peers, 
 Prophets, or People oiler to depofe Solo- 
 -mon, becaufe he had brought fl range 
 Wives into the Land, and as Grange Re- 
 ligion into theChurch? Shall El'uu eiu ice 
 Ahab's Subjeils to Rebellion, becaufe he 
 fuffered Jezebel to put Naboth to Death, 
 and killed the Lord's Prophets? Shall Pe- 
 ter take Vengeance upon Herod becaufe he 
 put him in Prifon, beheaded John the 
 Baptift, and killed James? Shall Reuben 
 be no Patriarch becaufe he was unffcable 
 as Water ? Shall Simeon and Levi loole 
 their Patriarchal Dignity becaufe they 
 were Brethren in Iniquity, and Inftruments 
 of Cruelty becaufe, in their Anger, they 
 flew a Man, and, in their Self-will, dig- 
 ged down a Wall ? Shall Judah be depo- 
 led fom his Rule and Government for ma- 
 king a Bargain with a Harlot upon the 
 High- way ? Shall IJachar not be numbred 
 E z amongft 
 
^4 +' JS i^vycii Ksvarier 
 
 amongft the other Twelve becaufe he was 
 none of the Wifeft ? No Reafon ; they 
 were Patriarchs as well as the reft, which 
 was the immediate Government before 
 Kings j and (indeed) were Princes them- 
 felves : Princep Dei es inter nos, Gen. 28. 
 6. Thou art a mighty Prince amongft us ; 
 And thus much ihall fuffice (and I hope 
 fufticient) to ihew, that no Faults or Pre- 
 tences whatsoever can make it lawful to 
 depofe, or fo much as to touch the Lord's 
 Anointed. 
 
 CHAP. VIL 
 
 What is meant by touching the Lord's 
 Anointed, or fir etching forth the 
 Hand againft the Lords Anointed. 
 
 NOT dare to touch the Lord's Anoin- 
 ted, is an awful Reverence, and a 
 fuppofed Difference to be kept between e- 
 very Subjedt and his Soveraign, efpecially 
 in Point of Violence. A Mother, doubt- 
 ing the Difcretion of her Children, and 
 being to leave iome curious Looking-glafs 
 in a Place, doth not command her Chil- 
 dren they fhould not break it, but that 
 they fhould not touch itj knowing full 
 
 well, 
 
pramca univ j\iti^. ^5 
 
 well, that if they have the Liberty to 
 meddle with it in the left Degree, they 
 may break it before they are aware, and 
 deftroy it when they think leaft of any 
 fuch Matter. So God is very chary of 
 his King, wherein he beholds the Repre- 
 femation of himfelf, and knowing him to. 
 be but brittle, and though the moft refi- 
 ned Earth, yet butGlals: He commands 
 his People that they ffiould not touch his 
 Anointed \ knowing that if they were 
 permitted but to tamper with him in the 
 left Degree, their rude Hands may break 
 it in Pieces, when they do but think to 
 let it right. 
 
 A Touch is but of one Man, though 
 but with one of his Fingers, yet this iiiuft 
 not be \ Nolite t anger e, it is not faid, Ne 
 tangere, wherein only the Ail of touching 
 is forbidden, but Nolite t anger e 9 whereby 
 the Will is alfo prohibited : How wary 
 fhould we be in touching, when the Lord 
 is fo cautious in his Prohibition ? 
 
 Now Stretching forth the Hand may 
 fignify a Combination of many into one 
 Confederacy, the Hand being a Part of 
 the Body, compofed of tive Members (one 
 and all) but thismuft not be} a moft un- 
 happy Inftrument is that Hand that tunat 
 it [elf 'into the Bowels of its own Body; 
 if the Head break out by chance, the 
 Hands muft not prefently be in the Head, . 
 clawing, with invenomed Nails ; the Cor- - 
 E 3 ruption 
 
3 6 The Royal Charter 
 
 ruption there, leaft that itching Defire turn 
 into Smart in the Endjleaft when the peace- 
 able Day, fpringing from on high, fhall 
 happily vifit you that now fit in Darknefs, 
 and in the Shadow of Death, we then tee 
 cur bloody Hands, and this (once happy) 
 Kingdom, the only Pillow whereon Peace 
 had laid her Head, ftreamed (like the 
 Egyptian River) all with Blood: In a 
 Word, by touching the Lord's Anointed, 
 or by ftretching forth the Hand againft 
 him, is meant any kind of Violence that 
 is ufed againft facred Majefty, and the 
 fignification thereof is of a large Extent ; 
 for we ftretch forth our Hands when we 
 do but lift up our Heels in Scorn againft 
 him 5 Who fo Ufteth up his Heel, Pfalm 
 
 4*- 9- 
 
 Secondly, we ftretch forth our Hands 
 
 againft the Lord's Anointed when we do 
 but raife up Arms in our own Defence * 
 Whofoever refijieth the Power, rejijieth the Or- 
 dinance of God, and draweth Damnation up~ 
 on him J elf. Rom. 3. 
 
 Thirdly, we "ftretch forth our Hands 
 againft the Lord's Anointed, if we 
 ftretch- not our Tongue and Voice when 
 we hear of any traiterous Plots or Conlpi- 
 ncies againft the Lord's Anointed, and fo 
 bring fuch Confpiracies to Light: // is a- 
 foul thing to hear the Voice ofConfpiracy, and 
 not to utter it : Lev. 5., 1. As good, lay 
 shy Hand upon, the Lord's Anointed, as 
 
 lay 
 
granted unto Kings. g j 
 
 lay thy Hand upon thy Mouth and con- 
 ceal the Treafon. 
 
 Fourthly, We ftretch forth our Hands 
 againft the Lord's Anointed when we do 
 not ftretch foith our Hands for the Lord's 
 Anointed when we fee him affaulted with 
 any Danger, or traiterous Oppofings. 
 Should a Man fee his Father fiercely af- 
 faulted and mould not prefently run to his 
 Refcue, but fhould fuffer him to be (lain 
 before his Face, would we not equally ex* 
 claim againft him with the Murtherers, 
 ^ui non Vetat peccare quum poteft, jichet 9 
 *he bids that doth not forbid with all his 
 Power (like a true Son) fuch Outrages 
 and Violences, to be committed againft.; 
 the Father of his Country. 
 
 Fifthly, We touch the Lord's Anointed 
 when we touch his Crown and Dignity, 
 intrench upon his Regalia, hold or with- 
 hold his Sons or Daughters, kill or take 
 Prifoners his Men of War. We muft take 
 heed of defacing the Garment, as well as 
 of hurting the Perfon, for they are both 
 Sacred ; the piecious Ointment wet not 
 Aaron's Head alon&, hit it ran down upon his . 
 Beard, and down unto the Skirts of his Gar- 
 ment, making all Sacred that wai> about 
 him 3 fuch Touchings therefore are worfe, 
 than if we touch the Perfon with the 
 greateft Violence, for then the Anointed 
 are the moft touched, when they are touch* 
 ed where, the Anointing is, which is. 
 
 their 
 
38 The Royal Charter 
 
 their State and Crown, dearer to them 
 than their Lives ; touch both, the Mur- 
 der of the Perfon is but a Confequence to 
 the Depofement of the Dignity. 
 
 Sixthly, We touch the Lord's Anointed 
 when we take away his Revenue and 
 Livelihood from him, the Devil thought 
 that he had ftretched forth his Hand ex- 
 ceedingly againft Job, touch'd (and 
 touch' a him to the quick) when he had 
 procured God's PermifTion, that the . Sa- 
 beans and Chaldeans mould take away his 
 Oxen and Alle^, his Sheep and Camels, 
 and plundred him of all he had , God cal- ' 
 led this a Deftruciion unto Job, Job 2. ;.. 
 and that before ever a Hand was ftretched 
 forth to touch either his Bone, or his 
 Flefh. 
 
 Seventhly, Is there no Stroke but what 
 the Hand gives ? Yes, the Tongue can 
 ftrike as well as the beft : Jerem. tells us 
 fo, Venite, percutiamus eum lingua : Come 
 let us fame him with the Tongue, Jer. 
 18. 18. and David faid, His Tongue was a 
 two-edged Sword: There is, (faith Solomon) 
 that jpeaketh (and that writeth too) lik& 
 the piercing of a Sword: It is bad enough in 
 any, or againft any Man, but worft of all 
 againft the Lord's Anointed} for it is faid; 
 Thou Jh alt not revile the Gods, nor fpeak evil. 
 of the Ruler of the People : St. Paul, but for 
 calling of a High Prieft, painted Wall, 
 (though) when he cauCed him to be fmit- 
 
 ten, 
 
granted unto Kings. 39 
 
 ten Contrary to the Law, yet he eat his 
 Words, and confeffed his Error 5 and now 
 many, that would feem to be followers of 
 Paul, are revilers of Kings, and make no 
 Bones thereof. The fame God that com- 
 manded Lab an, in refpeft of his Servant, 
 Vide ne quid loquare durhis, fee you give 
 him no ill Language , certainly cxpefts 
 that Subjects ihouicr fet a Watch before 
 their Mouths, to keep the Door of their 
 Lips, leaft they Offend with their Tongue, in 
 fpeaking ill of Princes. 
 
 Eighthly, As theTongue can ftrike with- 
 out a Hand, fo the Heart can curfe with- 
 out a Tongue : Eccl. 10. z. Curfe not the 
 King, no not in tlry Heart, for a Bird in the 
 Air Jball carry the Voice, and that which 
 hath Wings Jball tell the Matter : The Hand 
 implies both 5 never was the Hand ftret- 
 ched forth to any evil Aft, but the Heart 
 was the privy Counfellor, and the Tongue 
 the Chief perfwader unto fuch Enormities $ 
 therefore it is good, objlare pincipu, to 
 cvulh the Cockatrice Egg, kill it in the 
 Heart, leaft thofe frava cogitatiqnes want 
 Room, and then out of the abundance of 
 the Heart the Mouth fpeaketh, and perfwades 
 the Hand to be the Deftruftiou of the 
 whole Body 5 if Hand, and Heart, and 
 Tongue, and Pen, were thus regulated, we 
 need not long look for Peace, or defpair 
 of an Accommodation, but whilft the 
 Hand is up, and the Heart is fet at Li- 
 berty, 
 
40 The Royal Charter 
 
 berty, and the Tongue faith, Our Tongues 
 me our omi, we ought to /peak, who is Lord 
 over us? And every Pen is a ready Writer ^ 
 in Matters fer taimng to the King : In vain 
 it is to ieem Chnftians, whilft we are 
 fuch Anti-chrifts : The Bible under our 
 Arm falls to the Ground, whiift we 
 ftretch forth our Hand, againft the Lords 
 Anointed ; why do wT take Gods Word 
 into our Mouths, if we let it not down 
 into our Hearts., to do as that Word di- 
 rects us ? Chriftian Liberty never cut the 
 String, that tied the Tongue to thofe 
 Obfervances. Of thefe things there might 
 be Applications made, but lapping as 
 they go along is beft for Dogs, where 
 there are Cordials in the River. 
 
 It feems by the Story, that Kings may 
 be courfly dealt withal, if Men make no 
 Bones of being guilty ; they ftand like" 
 the forbidden Tree, in the midft of the 
 Paradife of God, Men may touch them, 
 but they had better let them alone ; if 
 God had placed (at the firil) Cherubims, 
 and a flaming Sword, turning every way 
 to defend that Tree, how could there have 
 been a trial of Mam's Obedience ? So if 
 God by fome Inftinft, had chain'd the 
 Hearts of Men, and tied their Hands, and- 
 bound them to the Peace, fo that they 
 couid neither in Thought, Word, nor 
 Deed, have committed Violence againft 
 his Vicegerent, how could there have 
 
 been 
 
granted untv Kings. 41 
 
 been a trial of the Subjefts Duty ? The 
 Tree had no Guaid, nor Fence about it, 
 but only, thou Jbctlt not eat thereof, if thou 
 doefl, thou Jhalt furely die the Death. Prin- 
 ces have no better Secuiity for themfeives, 
 than the Almighty's Command for their 
 Prefervation, JSolite t anger e, &c. Touch 
 not mine Anointe'd, to break the fir ft, 
 was but Death, the fecond is Damnation $ 
 if you refill the higher Powers, you re- 
 fill the hjgheftGod, and he that refifteth 
 fliall be damned, Rom. 15.2. The Com- 
 mandment concerning the Tree .of Para- 
 dife was only thou Jf; alt not eat thereof \ but 
 . we are forbidden to touch fo much as a 
 Leaf of our forbidden Tree, much lefs to 
 lhake down all his Fruit; there is hopes of 
 a Tree, faith job, that if it be cut down, 
 yet it willjprout again, but not only a Fin- 
 ger, a Hand, but an Axe mull: be laid to 
 the Root of the tail Cedar of our Leba- 
 iius \ yea, they mull be Rooted up like the 
 Names of Taronius 5 they will not leave fo 
 much as a ilump of Nebuchadnezzers Tree 
 chain'd to the Earth , up mull all Root 
 and Branch, till all the Royal Branches 
 lie like Sprey upon the Ground: Thefe 
 Men had rather be deftroyed themfeives, 
 then fay the Lord's Anointed is not to be 
 deftroyed. Go ye blind Zelots, hearken 
 to your Wives, and let them perfwade 
 you to Difobedience, and the Devil them, 
 . as Eve did Adam> and the Devil her, be* 
 
 hold 
 
42 The Royal Charter 
 
 hold the objects flie Prefents unto your 
 View ; how good they feem, how fair 
 they look, how pleafant they are to thine 
 Eye, how Wile you think you fliall be, 
 how full of Knowledge, when poor Wret- 
 ches, you fliall find all thefe Promifes 
 turned into Fig-leaves^ to hide your Xa- 
 kednefs; All thefe golden Apples of Ate 
 Jline once toucht, evaporated into Stench 
 and Biindnefs, and that your DUobedience 
 hath given you nothing but Curfes, and 
 brought you noihing but Sorrows and 
 Deatn upon your Selves and Chil. 
 and profited nothing but the turning of 
 an Edam into a WiJdtrnefs, till you be 
 glad to eat t cf the Field, and 
 
 by the fame Fault, fall into the fame Pu- 
 imam with cur Neighbours of Gernui- 
 die with Grafs in your Mo 
 Thefe things fell upon Jdam for nis Dif- 
 obedience unro God, and the like 
 fall upon us (the Sons of Mam) foi 
 Difobedience unto God's Anointed. O 
 then let us not by any Means lift up 
 our Hands againft the Lo/ds Anoin- 
 ted , leaft (hke Jdam) we fall from 
 our ftate of Innocence, and be gu 
 Guilty of all the Blood that hath, and 
 fliall be fpilt upon this Land, guilty cf 
 t. Tears of fo many Fatherlefs Chi. 
 and Widows: And if we will not be 
 obedient unto a Prince of Men, guilty of 
 all the eternal Thraldom and SuDmi-ffion 
 
 unto 
 
granted unto Kings. 43 
 
 unto a Prince of Devils: Take then the 
 advice of the wife Solomon, Pro v. 30. }2. 
 // thou haft d§ne foolifrly in lifting up thy 
 felf, or if thou haft thought evil, lay thy 
 Hani 'upon thy Jtfouth : Fear God, honour 
 the King, have nothing to do with them that 
 are fub jeB unto Change, for their Deft ruction 
 cometh fudifinly ; and fo will yours. Let 
 no Man deceive himfelf, he who is not 
 good in his particular Calling, can never 
 be good in his general Calling. He is no 
 good Man, that is no good Servant, and 
 H he be no good Subject, he is no good 
 Chriitian, he that honoureth not the 
 King, doth never fear God \ and except 
 he obeys both, he obeys neither. 
 
 CHAP. VIII. 
 
 Whether Kings now- a- days arete be bad 
 in the fame Veneration and Efieem, 
 as Kings were under the Law, by 
 reafm of our Qhriftian Liberty, 
 
 CLrtainly the murmuring of Corah, 
 Dathan and Abiram, with their Com- 
 plices : Thou feekeft to make thy felf altoge- 
 ther a Prince ov\r us, the Lord is among us t 
 we are all alike Holy unto the Lord, ('and 
 F there- 
 
44 The Royal Charter 
 
 therefore Mofes and Aaron inuft hi no more 
 excellent then the reft of the People) was 
 no Prophefie to be fulfilled in thefe our 
 Days, for if it had, furely our Saviour 
 would never have paid Tribute for Him- 
 />//* and Peter, Mat. 17. 17. which was a 
 Vymbole of their Subjection to Heathen 
 Pagans ; for this Caufe pay ye Tribute t 
 Rom. 15. 6. we have thole who are apt 
 enough to make Arguments with our Sa- 
 viour, bearing this Conclufion, then are 
 tic Children free, Alar. 17.26, But few that 
 will imitate his peaceable Example, to 
 Fijb for Many , rather than offend the 
 higher Power?, Mat. 17. 17. And if you 
 conjecture that our Saviour did this meerly 
 for Quiet nets lake, behold the QuelrJon 
 lightly Stated. Is it lawful to give Tribute 
 to Cafif or not? Slat. 22. 17. Seriouily 
 piopounded (Majler we know that thou art 
 true (and therefore we hope thou wilt not 
 deceive us with a Lie) and teacheft the way 
 of God in Truth (and therefore thou wiit 
 not cauie us to err through the Deceivea- 
 blenefs of Unrighteoufnels) neither car eft 
 thou fot any Man (and therefore thou wilt 
 not be afraid to l'peak the Truth) thou re- 
 gardeft not the Perfon of Men) therefore 
 tearing only God, thou wilt boldly, and 
 faithlully without Partiality, or Fear, 
 plainly tell us, whether it be lawful or not) 
 clearly determined and concluded upon 5 
 Va C&fari qu&funt Cafarisj Mat. 12.21. 
 
granted ttnro njngs. 45 
 
 If Chriftian Liberty, lhould loofe the 
 Reigns of Civil Government, then Chrift 
 would never have acknowledged P Hates 
 Power to have been of God, John 19, ir, 
 If Subje&ion unto Kings were a Hinde- 
 rance to the Propagation of the GofpH, 
 then Sr. Peter would never liave exhorted 
 the Chriftians to fubmit them/elves to every 
 Ordinance of Man. I Pet. z. 9. We have 
 too many Submitters now- a- days unto eve- 
 ry Ordinance of Men, but they are not 
 unto fuch Oidinances, whereof the King 
 is Supreme, 1 Pet. 2. 13. 
 
 Object. It is better to obey God than 
 Man, and therefore for his fake we cannot 
 obey every Ordinance of Man. 
 
 Sol. The Apoille doth not in this Place 
 difcourfe of Obedience, but of SubmiiTion: 
 Obedience is to be given to things on-y 
 Lawful 1 SubmiiTion is to be given to any 
 Ordinance whatfoever, though not for 
 the Things fake, which is commanded, 
 yet propter Dominion, for the Lords fake 
 who doth command fo abfoiute Submif- 
 fion : Where God commands one Thing, 
 and the King Commands another Thing, 
 we may refufe his Will, and there is per- 
 fect Obedience, when God commands one 
 Tiling, and the King commands the con- 
 trary, we may not ret! ft his Authority, 
 and therein is true SubmiiTion ^ and this 
 the Apoftle doth not only allure us to be 
 the Will of Godjout puts this Well-doing in 
 F 1 the 
 
46 The Royal Charter 
 
 the ftead of Knowledge and Wifdom, 
 whereby the Ignorance offoolijl) Men may be 
 tut to Silence, 1 Vet. 2. 1 ?. When freedom 
 ftands on Tiptoes, her Coat is too fhort to 
 cover her Malicioufnefs, therefore the A- 
 poftle exhorts us to behave our felves as 
 Fjee, but not ttfing cur Liberty, as a Cloak 
 for Malicioufnefs, 1. Pet. 2. 16. 
 
 If Chriftian liberty did break the School 
 of Civil Government, then Saint Paul 
 would never have been fuch a School*- 
 Matter to the Romans, Rom. 13. Let eve- 
 ry Soul be [nb j eel to the higher Powers : An 
 excellent Rule for our Obedience, every 
 Soul, no Exemption by Gieatnefs, or Ho- 
 linefs, or any By-refpeft whatsoever, but 
 if he have a Soul, let him be Subjefi to the 
 higher Powers: If two Powers clafh one 
 againft another, here we know which to 
 ftick to in our Obedience, that is, which 
 is tiglejl (and that Saint Peter plainly tells 
 us is the King, whether to the Ring as Su- 
 preme, 1 Pet. 2. 1:.) There is no Power but 
 cf God, the Powers that be, are of God, who- 
 mever therefore rejijleth the Power, refijleth 
 the Ordinance of God, and they that rejift 
 jl.hiU uceive to themf elves Damnation, verf. 2. 
 What Chriftian then can have his Con- 
 ference fo milled, as tolrefift thofe Powers 
 out of Confcience, when the Apoftle 
 plainly tells us, verfe 1. We mufl needs be 
 Subject, not only for Wrath (that is, for 
 
 Fear 
 
granted unto Kings. 47 
 
 Fear of them) but a If for Confciencefake, 
 becaufe God commanded it. 
 
 There were Anti-monarchifts,and Ami- 
 dignitarians even in the Apoftles time, but 
 if it had been laudable or agreeable to 
 Chriftian Liberty, then Saint fude in his 
 Epiftle verfe 8. would never have called 
 the Defpifers of Dominion and Evil fpeakers of 
 Dignities, Filthy-dreamers, and Defilers of the 
 Flejh (as he put them, fo we find them 
 both together) he never would have com- 
 pared them to brute Beafts, verfe 10. he 
 never would have pronounced Woes unto 
 them, as unto the Goers into the Ways of 
 Cain : Greedy runners after the Error of£a. 
 laam for Reward } and Perijbers (as in the 
 Gain faying of Corah) verfe n. He would 
 never have compared them to Clouds 
 without Water: Carried about with Wind: 
 To fuitlefs wretched Trees , twice dead, 
 plucked up hy the Roots : To raging, Waves of 
 the Sea, foaming out their own Shame : Wan± 
 dring Stars, to whom is refeived the Blacknefs 
 of Darknefs for ever, verfe ji, 15. be never 
 would have defcribed them unto you fo 
 fully, to be Murmurers, Com plainer s, Walkers 
 after their own Lufts, wide Monti fd, fpeakers 
 of great f welling Words, having of Mens 
 * Perfons in Admiration, by Reafon of Advan- 
 tage, Separates, Senfual, (and though they 
 pretend never fo much unto it) having not 
 the Spirit, verfe 16. 19. 
 
 Chriftian Liberty frees from the Cere- 
 F 1 mony, 
 
48 The Royal Charter 
 
 mony of the Law, not from the Subftance 
 of the Gofpel : Whereof we fee Submif- 
 fion and Subjection unto Kings is a great 
 Part. The Roman Yoke, and the Roman 
 Hands which held the Plough, Plough- 
 ing upon the Chriftians Backs, and made 
 long Furrows , and for a long Time, 
 were both adverfe to the Propagation of 
 ChriiVs Gofpel j yet during all that Time, 
 neither Chrift, nor any of his Difciples 
 ever attempted either the Change of the 
 one, or the Difplaying of the other , and 
 ifaall we think our felves more wife 
 than he, who is the Wlfdom of the Father f 
 Or better advifed than by him, who is the 
 everlafting Councillor ? or that any Man's 
 Do'ftrine can fettle us in more Peace and 
 Quietnefs than he, who is Princeps Paris, 
 the Prince of Peace ? Will you have more 
 Orthodox Fathers than the Apoftles ? Or 
 the Children of this Generation to be 
 wifer than the Fathers of Old? Chrift 
 and his Apoftles with all the Ancient Fa- 
 thers taught, and fubfcribed to this Do- 
 ctrine ; Firft,Chrift,D t t C&fari qua [tint CW- 
 faru: Then Saint Paul, Render to all their 
 Due, Tribute to whom Tribute is due, Cu- 
 fiom to whom Cuftom, Fear to whom Fear 9 - 
 Honour to whom Honour , and all to Cafar : 
 Then Saint Peter, fubmit your fehes, &V.. 
 Fear God, Honour the King, &c. fie pajjivi 
 m Scrip twit. 
 
 Dear Cruiftians, are we better pleafed 
 
 with 
 
granted unto Kings. 49 
 
 with the glittering Tinfel of a painted Ba- 
 by from a Pedlers Shop, than with the 
 rich, and ineftimable Jewels of Divine 
 Truth ? Will we fuffer our Selves to be 
 cozened with the guilded Slips of Error ? 
 And what Enthifiafmes every pretended 
 Spirit, if not every Cobler, Weaver, 
 Groom, or Coach-man, fhall dictate, who 
 are but vclut ignes, and velut flatus, as it 
 were of Fire, or as it were a mighiy and 
 ruihing Wind, but nothing fenfible, fome 
 hot Exhalations of the Brain let on Fire, by 
 the continual Motion, and Agitation of 
 the Tongue. Good God, have we thus 
 learnt Chrift .? Is this t\ie Fruit of fo clear 
 a Gofpel ? And the Return of all our holy 
 Mothers Care, and Pains for Education ? 
 Shall we take GodsWord into our Mouths 
 and preach Sedition, Rebellion, and Infur- 
 region, contrary to that Word which we 
 pretend to preach ? To maintain Religion 
 by Infurredlion, is to maintain it by 
 means, condemned by the fame Religion 
 we would maintain. 
 
 C H A fc 
 
50 The Royal Charter 
 
 CHAP. IX. 
 
 Whether a King failing in his Duty,. 
 and not informing thofe things which 
 he hath pworn unto at his Corona- 
 tion (fo folemnly ) the People are 
 not dif obliged in their Obedience Unto 
 him, and may , thereupon, Depofe or 
 put him to Death ? 
 
 IF Kings held their Crowns by Inden- 
 tures from the People, then were the. 
 People difobliged to their Obedience unto 
 him, upon his failing (in Thofe things 
 whereto he hath been I'worn) on his Part} 
 but if they receive their Crowns imme- 
 diatly front God, and that by him alone 
 Kings reign (as hath been heretofore pro- 
 ved at large) then all the Failings that 
 can be in a King, can but.make him a 
 bad King ; but ftill he muft remain a 
 King 5 the Oath affures us of his being a 
 good King, not of his being a King :, tor 
 he was King before he took it : Corona^ 
 tion is but a Ceremony, and his Oath is 
 hut at his Coronation, the IfFue of Cere- 
 mony muft not difinherit the right Heir 
 of all that Subftance : King and King- 
 dom, are like Man and Wife, whofe Mar- 
 riages 
 
granted unto Kings. 51 
 
 f iages are made in Heaven, who are be- 
 trothed by God himfelf: Now as in the 
 Ceremony between Man and Woman, the 
 Hufband in the Prefence of God and An- 
 gels, and all the Congregation promifeth 
 (which is as folemnly binding as any 
 Oath) that he will live together with 
 her after God's holy Ordinance in the State 
 of Matrimony, that he will love and che- 
 rifh her, maintain and keep her, and, for- 
 faking all other, keep himfelf only unto 
 her: Now if he perform all thffe things, 
 he doth well, he is both a good HufDand, 
 and a good Chriftian (considering the Vow 
 that he hath made) but if he doth not live 
 with her according to God's holy Ordi- 
 nance, nor love, nor cherilh her as he 
 fhould, nor maintain and keep her as he 
 ought \ Shall it he lawful for a Man to pit 
 away his Wife for every caufe ? Matth 19. 
 3. much lefs can it be lawful for the Wife 
 to put away her Hufband upon every Di- 
 Jtafte : It was God that made them Male 
 and Female. Matth. 19. 4. and therefore 
 it is fit they fliould continue together foj 
 They twain are hut one fiejh :, Matth. 19. 5. 
 therefore they cannot be divided j God 
 joyned them both together. Matth. 19. 6. 
 therefore no Man can put them afunder. 
 Now to apply this to the King, wedding 
 himfelf to his People at his Coronation ; 
 the King (folemniyj takes his Oath at 
 his Coronation before all the People, that 
 
 he 
 
52 The Royal Charter 
 
 he will live together with them accor- 
 ding to the Laws of the Land, thn he 
 will proteft and defend them to the utter- 
 mofl of his power, with all other Prote- 
 ftations contained in the faid Oath, which 
 if he doth perform, he doth weJl, and is 
 both a good Man, and a good King } 
 but if he fhouid not govern them accor- 
 ding to the Laws of the Land, and if he 
 ihould not cherifh and defend his People, 
 fhall it be lawful for his Wife to make 
 away this Hufband ? God forbid ! God 
 made him King, them Subjefts, therefore 
 they muft continue fo , like Man and 
 Wife, for better for worfe, they Two are 
 both One, the Head may not be divided 
 from the Body, and qu<z Dens conjunxit, 
 nemo feparet :, there have been Bills of Di- 
 vorcement given unto thefeKing-hufbands 
 in former Times ; but of thofe Bills,Imay 
 fay, as our bleffed Saviour faid of the Bills 
 of Divorcement which M^fes commanded ; 
 it was propter duritiem cordis, Matth. 19. 7. 
 Deu\ 2,4. 1. for the barbiepof Mens hearts \ 
 and then again, thi dwities cordis, never 
 went fo far as that the Woman might put 
 away her Hufbmd, but on.y the Hufband 
 his Wife, and that only in the cafe of A- 
 dulteiy ; and if it had been otherwife, it 
 had but a late beginning, a bad Found a.- 
 tlon^ for our Saviour faith, Matth. 19.8. 
 In principle autem non erat, fie, it was not 
 [ojf'ovt tie beginning ; and a hard Heart is 
 
 but 
 
grained unto Kings. 53 
 
 but a bad Foundation for a good Chriftian 
 to build upon. I will conclude this Ap- 
 plication with Words not of my own, 
 but of St. Paul, which Words are a Com- 
 mandment, Neither is it I (faith the Apo- 
 ftle) i Cor. 7.10. but the Lord, that gives 
 you this Commandment, Let not the Wife 
 depatt from her Hujband ; no, if ihe be an 
 Heretick, or which is worfe, a Heathen ; 
 If the Woman hath a Hujband which beiiev- 
 eth not, if he be f leafed to dwell with her, 
 let her not leave him. i Cor. 7. 13. If I 
 would refill my Soveraign in any Kind, 
 it fhould be for my Religion, but when 
 my Religion tells me, that I muft not re- 
 fill him in any Cafe ; then I think I lhould 
 but do (in doing fo) like the boafting 
 Jew. Rom. 2.13. who boafted of the Law, 
 and diftionourcd God through breaking of that 
 Law, which he had boafled of: What if 
 fome did not believe, fl)all their Unbelief make 
 the Faith of God of none Effect I faith Paul, 
 Rom. $.3. God forbid; No more can the 
 Wicked nefs of a King make void God's 
 Ordinance of our Obedience unto him : 
 Our Obedience muft look upon God's 
 Command, not upon the King's good Be- 
 haviour j God doth not command Things 
 becaufe they are fitting, but it is fit that 
 we fhould obey , becaufe he commands 
 them , neither oughtwe to have Refpect fo 
 much unto theGoodnefs, as unto theAu- 
 
 Ithority of a King : for Kings do not con- 
 fift 
 
54 The Roy\al Charter 
 
 lift in this, that they are good, but in this, 
 that they are Kings ; for as it is poffible 
 for one to be a good Man, and a bad 
 King, fo it is often feen, that a bad Man 
 may be a good King ; and it is an Ob- 
 fervation here at Home, that the beft Laws 
 have been made by the woift of Kings. 
 It is an Obfervation , that divers King- 
 doms have long continued in Peace and 
 Happinefs under bad Laws, and worfe Go- 
 vernors. Well obferved ; when unwar- 
 rantable Attempts to better both, and in- 
 confiderable Courfes to mend all , hath 
 brought all to Ruine and Confuuon. He 
 that lets a Kingdom in Combuftion, to 
 advance his own Opinion, and prefer his 
 private judgment, doth (put let his Houfe 
 on Fire to roaft his Eggs. 
 
 God makes Kings of teveral Conditions, 
 fometimes he gives a King, whofe Wif- 
 dom and Reach in Government is like 
 Sauls, Head and Shoulders higher than all 
 the People: And then, when we have wife 
 Kings, and learned Judges, Pfalm z. ro. 
 we fhall be fure to have all thole Breakers 
 of their Bonds a/under, and thofe cafters a- 
 way of then Cords from them ^ verfe 5. to be 
 bruifed with a Rod of Iron, and broken in 
 pieces like a Potters Vejj'el\ verfe 9. 
 
 • Sometimes God will fend us a little 
 Child, fometimes a Child in Years, other- 
 while a Child in Underftanding, which 
 of both it be, f& ngno (faith Sol.) cui 
 
 pur 
 
granted unto Kings. 55 
 
 jpuer dominahtur j wo to the Kingdom, over 
 which a Child Reigns ; for then the whole 
 Kingdom is lure to be put upon the Rack. 
 Sometimes God in his Judgment fends a 
 Tyrant amongft us, I will Jet an evil Man 
 to rule over them, faith God himfelf, and 
 then we are never in Hope to be from under 
 the Lafh} and fometimes in Mercy he tends 
 meek and mild Princes (like Mofes) who 
 carried his People in his Bofom, one that 
 fhall only make ufe of his Prerogatives, as 
 Chrift did of his Miracles in Cafes ot Ne- 
 cefQty i one who fhall fay with the Apo- 
 ftle St. Paul, I have no fower to do hurt, 
 hit to do good to Edification, but not to De- 
 ilruciion : One who fhall continue his 
 Reign, as Saul began, Videre ne quid fit 
 fopulo, quod fie at, who will hear and a lie 
 why do the People cry ? Delerve well and 
 have well} fhall we receive good from 
 the Hands of the Lord, and fhall we not 
 receive evil Princes ? Though they be 
 amars. [agitta, yet when we confider that 
 they are e dulci manu domini emijja, we 
 fhould not refufe them, but be contented 
 with whomfoever his Mercy or his Juftice 
 fends, or throws upon us : Never was 
 there a bad Prince over any People, but 
 he was fent by our Heavenly Father for a 
 Scourge to his Children -, and fhall we 
 kifs, or fnatch the Rod out of our Fathers 
 ' Hand ? To conclude, there is nothing can 
 difoblige the People from, their King, be- 
 G caufe 
 
5 6 The Royal Charter 
 
 caufe his Authority over them is a domino, 
 from the Lord, but their Obedience to- 
 wards him is propter donrinum, for the 
 Lord's fake; tho* in himfelf there be all 
 the Reatons that can be given to the con- 
 trary, many will be glad to hear the Fa- 
 ther of their Country fay, I and the Lord 
 will go, and to be fole Eleft, and to hear 
 his Father tell him, Deus providebit, as A* 
 Iraham [aid to his Son Ifaac } but if he 
 takes Fire and Sword in Hand threatning 
 his Follower, how many Followers -will 
 he have ? I had rather, with Ifaac, fol- 
 low my Father I know not wherefore \ 
 and with Abraham, obey my God, contra- 
 ry to my own Nature,and beyond all Hope, 
 then to ferve fo great a God, and his 
 Vicegerent, by rules drawn by my own 
 Fancy and Reafon. 
 
 CHAP. X, 
 
 Pfal. ioj. if. Touch not mine Anoin- 
 ted > meant by Kings. 
 
 BY the Words, Touch not mine Anointed, 
 are meant Kings and Princes : Neither 
 can any other Interpretation whatfoever, 
 be obtruded upga this Text, without a 
 
 great 
 
granted unto Kings. 57 
 
 great deal of Impudence and Ignorance ; 
 if there were no other Argument to be 
 ufed but this, to a modeft Man, it were 
 Sufficient, viz. That not any Church, nor 
 any Church men, nor any Chriftian, nor 
 any Father, nor any Expofitor whatfoe- 
 ver, did ever give it any other Interpreta- 
 tion, before fuch Time as the Jefuti and 
 the Puritan, and they both at a Tiine, and 
 that Time, bearing not above an Hundred 
 Years Date neither, began to teach the 
 World that it -was lawful to MurTher 
 Kings j and no marvel if this found fome 
 Querk or other to turn the Stream of 
 Scripture Senfe, out of its proper^ Chan- 
 nel, m\d conftant Courfe } the two Birds 
 of a Feather, Perfecutors of one another, 
 like two fighting Cocks who Quarrel 
 amongft themfelves, being both of the 
 fame Kind, and yet both agree in taking 
 Counfel together againft the Lord, and 
 againft his Anointed : Or like Pilate and 
 Herod, they could not agree but in the 
 Principles of Condemning the Lords 
 Chrift. 
 
 But it is obje&ed , that as a little 
 Child upon a Giant's Shoulders may fee 
 farther then the Giant himfeif j fo a 
 weaker Underftanding coming after thofe 
 Fathers, and taking Advantage of fuch 
 Helps, getting up upon the Shoulders of 
 Time and Learning, may fee more than 
 they did, or hath been feen in former Ages; 
 G £ and 
 
58 The Royal Charter 
 
 and therefore it is no Wonder, if a Man 
 without Afperfmg himfelf with the left 
 Immodefty, may pretend to fee more, than 
 all thofe who went before him had Ob- 
 ferved, and what hath this Child Pick-a- 
 pocket fpied ? A Birds-neft ? Can there 
 be a fimpler Thing imagined, whereby to 
 give Impudence the Chair, and throw all 
 the Ancient Fathers flat upon their Backs, 
 than this fo Common, and fo much ap- 
 proved of Inftance to ufher Innovation, 
 not only into the Church, but alfo into 
 the \*€i.y Soul of Scripture it felf ? For 
 what if it be granted, that a Child upon 
 a Giant's Shoulders iees further then doth 
 the Giant himfelf, doth the Child know 
 better what he fees than doth the faid 
 Giant? Muft not the Child ask the Gi- 
 ant what is what of all that he Be- 
 holds i Muft not the Child be informed 
 by the knowing Giant, of the Difference 
 between the Mountains and the Valleys, 
 the Water and the Skie, a Cock and a 
 Bull ? If the Child be thus ignorant, what 
 doth the Childs getting up upon the Gi- 
 ant's Shoulders advantage the Child in 
 Points of Controverfy ? Except it be Rich 
 a Child as St. Cbrijiopber had got upon his 
 Shoulders, that was Judge of all the 
 World : If the Child be not fo fimple, 
 but underftands all thefe things; then be- 
 lieve me he is no Child in Undeiftanding ; 
 bat a Giant himfelf in Knowledge, and 
 
 fo 
 
granted unto Kings. 59 
 
 fo the Similitude, the Child, and the 
 Giant come tumbling all down together ^ 
 feat a Child never lb high, he is but a 
 Child ftill, and fits but at the Feet of a 
 Gamaliel, when he is upon the Shoulders 
 of a Giant} no Child was ever thought 
 worthy to pofe all the Doctors, but the 
 Child Jefus. 
 
 Now to clear the Text from thofe Blots 
 and Blurs that are thrown upon the 
 Words going before this Text of Scrip- 
 ture, Touch not mine Anointed, viz. I have 
 reproved Kings for then [ake^ Ergo, the 
 Word Anointed could not betoken Kings, 
 becaule Kings were reproved for theit 
 fakes, who were the Lord's Anointed : 
 Now fay they, the Word Anointed muft 
 neceffarily fignify the People of God, for 
 whofe fake thefe Kings were reproved P 
 and fo it doth ; but yet my Corahmites 7 
 Dathanites, and Jhiram^tes, you muft net 
 think to be all alike holy unto the Lord, as 
 that ye are ail concern'd in this Nolite 
 tangere : There is no Queftion but that in 
 fome fenfe the Eleft of God are anointed 
 Ones of the Lord, but not peculiarly the 
 Lord's Anointed^ they are filii olei, Sons 
 of Oyl, as the Prophet terms them, but 
 not Chrijli mei, or Chrijli tui, or Chrijli e- 
 jftf, or Chrijli Domini, which were Attii- 
 butes that were never given by the Holy 
 Ghoft to any but to Chrift, and Kings j 
 the Priefts who were anointed (really) 
 Q 3 never 
 
60 The Royal Charter 
 
 never were term'd in Scripture the Lord's 
 Ancrinted, and the proudeft, and mcft re- 
 bellious People that ever were, whofe 
 Arrogance claim'd an Equality with, ne- 
 ver (in facris) ftrove to be above their 
 Priefts. Now if you expect Clearnefs in 
 the Fountain, do not ye trouble the Wa- 
 ters, and you fhall behold the Springs of 
 Truth arife; 'twas the Elect and Chofen 
 of the Lord that were here meant by a- 
 Pointed, and it was the Seed of Abraham^ 
 and it was not Kings that were meant by 
 this Word Anointed in the Text. But it 
 was not all the ElecT: of God, that muft 
 not be touch'd, it was not all the Seed of 
 Abraham who have this noli me tangere a- 
 ftout them, but it was Abraham, Ifaac and 
 Jacob, for whofe fake God reproved Kings, 
 as they are plainly nominated in the lame 
 Pfalniy and none elfe \ if there be mention 
 made of the Seed of Abraham, Ifaac and 
 Jacob were the Seed of Abraham, who 
 were elfe mentioned ? And tho* we cannot 
 comprehend thtfe Three under the No- 
 tion of nominal King?, yet we imy be 
 pleafed to confider them as real Princes, 
 Pnnceps Dei es inter nos, as it was faid to 
 Jbraham\thvu art a mighty Prince among ft 
 us ; fo Kings may be reproved for their 
 fakes ; they may be Kings too, and yet 
 the Lord's Anointed, for whofe fake Kings 
 were reproved j for we do not difpute a- 
 bout the Name, but the Thing, Now 
 
 where- 
 
granted unto Kings. 61 
 
 wherefoever you find this Word nolite tar>- 
 gere, you lhali find this Word, faying, go- 
 ing before it, which of neceffity muft 
 have forrtt Reference to fome other Place 
 of Scripture to which it muft allude, and 
 in Reference to which it muft be fpoken : 
 For the word, faying, makes it rather a- 
 Queftion of fome Author, than the Pfai- 
 mijl owns, this Allufion you may eafily 
 perceive, Gen. z6. n. where it is fet- 
 down, how that Gid touched the heart of 
 Abimelech King of the Philifiims, in the be- 
 half of Ifaac, one of the Three named in 
 the Pfalm ; fo that King Abmelsch char- 
 ged all his People, faying, He that toucl>- 
 eth this Man, ft) all fur ely dye : So Abimelech 
 and King Herod were both reproved for 
 Jhr ahm s fake. Gen, 12. 10. And to what 
 place of Scripture can this nolite tangere 
 be more aptly anplyed, than to this,where 
 we find the fame Words reiterated ? Or 
 what clearer Teftimony can be given of 
 the Scriptures alluding to this faying, 
 Touch not mine Anointed, than to Gen. 16. 
 *o. where tctidcm vobis, it is faid to A!>i- 
 vielech in the behalf of Ifaac, We have not 
 touched thee thou ble Jed of the Lord 5 what 
 . ,-rence between thefe Words, and touch 
 not wine Anointed? 
 
 Befides the marginal Notes of all our 
 Bibles direct us to Abraham, If a ac and Ja- 
 cob, as to the Anointed of the Lord, and 
 as the Princes of God's People, which 
 
 JRU& 
 
6 2 The Royal Charter 
 
 rauft not be touched, and for whofe fakes 
 Kings were fo much reproved} the Word, 
 King) in the Text, doth not exclude thofc 
 who were Princes , but it only includes thofc 
 Princes who were called Kings, and were re- 
 proved for their fakes, who were Kings them- 
 f elves re, though not nomine : fo that all 
 the ground that will be gained hereby, will be, 
 that one Prince was reproved for another 7 tho' 
 not called Kings. 
 
 To conclude, as no Chriftians ever in- 
 terpreted this Place of Scripture but of 
 Kings and Princes, until Jefuits and Puri- 
 tans undertook that it is lawful to mur- 
 ther Kings : So no Englifo Author ever in- 
 terpreted it otherwife , till within this 
 feven or eight Years , when Prefbyters and 
 Independents began to put this Doftrine 
 in Execution : And if the former of thefe 
 two would wafli their Hands in Innoccncy, 
 as relating to this laft unpaiallell'd Acl 
 of Regicide,letthem remember CHARLES 
 the Proto-Martyr of God's Church, and 
 People, His own Words, in his Book of 
 Meditations, wherein He tells them, how 
 vain is the Shift of their pleading Exemr 
 ption from that Afperfion, to grant Com- 
 miflion for fhooting of Bullets of Iron and 
 Lead in his Face, and preferring him in 
 a. Parenthefis of Word?. 
 
 CHAP, 
 
granted unto Kings. 63 
 CHAP. XL 
 
 Objection. 
 
 REholcam hearkened unto young Men 
 which gave him evil Counfel, and 
 would not hearken unto his Sages which 
 gave him good Advice, but anfwered the 
 People roughly; wherefore they renounced 
 the Right they had in David, and the In- 
 heritance they had in the Son or' JJfe, fled 
 to their Tents, and Crowned 'Jeroboam 
 King : Ergo^ we may do the like upon the 
 like Occaiion, having a Prefident from the 
 Word of God, and warrantable, becaufe 
 God fa id, This tblvg was from the Lord, 
 1 Kwg 12. 1 $. 
 
 J?ifwer. 
 
 All this proves only that fuch a thing 
 was done, not that it was well done ; for 
 if it be a fufficient Proof to prove out of 
 Scripture, that fuch a thing was done, and 
 thereupon Conclude that trllrefore we may 
 do the like, then this is as good an Ar- 
 gument as the beft, Judas betrayed Chrift, 
 therefore it is lawful for a Servant to be- 
 tray his Lord and Mafter ; firft, the Scrip- 
 ture blames him in a moft pathetical Cli- 
 max, 1 Kmgt 11. i<5. Jeroboam the Son of 
 
 Nebat, 
 
64 The Royal Quarter 
 
 Nebat, the Servant of Solomon, whofe Mo- 
 the, i Name was Zeruah, even he lifted up his 
 Hand againft the King, fhewing how he 
 had defperately run through all thofe Ob- 
 ligations, and Ties that were upon him. 
 ily, he and all his Adherents are called 
 Rebels for their Pains, not only by Jbijab* 
 his Enemy, but alio by the Holy Ghoft, 
 who is Enemy to none who are not Gods 
 Enemies, z Chron. ic. 19. And Ifrael Re- 
 belled againft the Houfe of David unto this 
 Day 5 his Adherents were termed in Scrip- 
 ture vain Men, and Sons of Belial, they 
 were punifhed with a Deftruftion of five 
 hundred thoufand, of them, which was 
 one hundred thoufand more than there 
 were true Subjedts for the Slaughter ^ the 
 Scripture faith, God [mote Jbraham,verte 5. 
 If it be obje&ed, that the Thing could 
 not but be well dene, becaufe God faith, 
 1 Kings 14. I exalted thee from among the 
 People, and made thee Prince over my People- 
 Ifrael, and rent the Kingdom from the Houfe 
 of David, arid gave it thee : then it could 
 not but be well done of Rehoboam (by the 
 fame Reafon) to anfwer the People as he 
 did: For it is written, that Rehoboam 
 heaykened not unto the People, for the Caufe 
 was from God, that he might Perform the 
 faying which he Jpake by Abijah unto Jero* 
 boam the Son of Nebat, 1 Kings 11. 1$. 
 Both were Paflive, and neither of them 
 could reiift the will of God > but thefe 
 
 Places 
 
granted unto Kings. 6$ 
 
 Places in Scripture are oftentimes mifta* 
 ken, and mifapplyU, and interpreted ei- 
 ther by thofe, who are not well acquaint- 
 ed with the Nature of Scripture Language, 
 orell'e by thofe who wilfully, and wicked- 
 •ly layed Hold of fuch a Meaning as the 
 Scripture may feem to give them Leave ^ 
 for all thefe and the like Places of Scrip- 
 ture we muft not take as God's Benepla- 
 cence or Approbation, but only for his 
 Permiffion $ tor otherwife we fhould make 
 a mad Piece of Work of it, for God faid, 
 I Sam. ii. ir. I will raife up Evil againfi 
 thee out of thine own Houfe, and I will take 
 thy Wives before thine Eyes % and give them 
 to thy Neighbour , and he Jball lie with them 
 in the Sight of the Sun : Doth this juftifie 
 Jbfalom for lying with his Fathers Wives 
 and Concubines in the Sight of all Ifrael ? 
 Is there any Evil that I have not done it, 
 faith the Lord ? Therefore did the Citi- 
 zens do well to do Evil, becaufe the Lord 
 faid, I did it ? God did it, that is to fay, 
 he caufed it to be done, as the Evil of 
 Punifhment, not as the Toleration of Evil, 
 fo this Thing was from the Lord, that is 
 to fay, the Lord fuffered fuch a thing to 
 come to pafs as a Punifhment of Solomon 
 for his Idolatry on his Pofterity, and yet 
 may no way approve of any fuch rebel- 
 lious Couries : Neither was Kthoboam fo 
 much to be blamed for his Anfwer, as 
 may be fuppofed, nor the People justified 
 
 in 
 
66 The Roy al Charter 
 
 in their Rebellion neither, for they ground- 
 ed their Difcontents upon a falfe Ground, 
 for the People complained when there was 
 no Caufe, and demanded that which was 
 not Reafon \ hear the whole Grievance, 
 and confider it a little, I Kings n, 4, 
 Thy Father made our Yoke grievous (that was 
 falfe) do thou make it light : (No reafon for 
 that) for the People never lived happier 
 neither before nor after, than they did in. 
 this Kings Fathers Time, and might have 
 done in his Time, if they had known 
 when they had been well, and Gods 
 Judgments would have fuffered them to 
 have feen it. For, 
 
 1. They were a populous Nation, as the 
 Sand on the Sea for Multitude^ 1 Kings 4. 20. 
 
 2. They liv'd merrily , eating and drinking^ 
 and making merry. 
 
 3. The station was honoured abroad, for 
 Solomon reigned over all the Kings that were 
 round about him, verfe z\. 
 
 4. They lived peaceably, they had Peace on 
 all fides round about them, verfe 14. 
 
 5 % They lived fecurely and quietly, every 
 Man under his own Vine, and under his own 
 Fig-tree. 
 
 6. They had much Trading in his Days> and 
 vmch Merchandize, 1 King 10. 15. 
 
 7. He was very beneficial to thofe Mer- 
 chants, for he gave Solomon, not only large 
 Wifdom, but largenefs of Heart, and let thofe 
 
 Mer- 
 
granted unto Kings. 5 5 
 
 Merchants have Commodities pom them at a 
 Price, verfe 28. 
 
 8. He maintained a have Fleet at Sea, t 
 King 4. 2r. 
 
 9. He made Silver and Gold to he in Jeru- 
 falem as plentiful as Stones, and Cedars as 
 Sicamore Trees, z Chron. 1. 16. 
 
 10. Thefe Felicities were not only in the 
 Court, or among the Nobility, or between the 
 Citizens, but they were univerfal, even from 
 Dan unto Beerjheba. 
 
 ii. They weie not for a Jpurt and no more, 
 or at one Time and not at another j but all the 
 Days of Solomon. 
 
 O me prope laffum juvate pofteri. 
 
 Neither doth the Scripture make any 
 mention of any fuch hard Yoke at all only 
 the margin of the Bible directs us from 
 the complaint of the People, to look upon 
 the firft Chapter of the Kings verfe 7. 
 And there you fhall only find how Solomon 
 had twelve Officers over all Ifrael, which 
 provided Vidtuals for the King and his 
 Houfhold, each Man his Month in a Year, 
 but here is but a very (lender ground for 
 a Quarrel, when the immediate Verfe af- 
 ter the Naming of thofe twelve Officers 
 tells us, that the Multitude of People as 
 numberlefs as the Sand upon the Sea Shore, 
 were as merry eating and drinking as the 
 King, and this Place unto which we are 
 H directed 
 
56 The Royal Charter 
 
 directed (and no other) to find out this 
 Grievoufnefs, appears by the Context of 
 the fame Chapter, to be mentioned as an 
 ExprefTion of Solomo?i y s Glory and Wifdom, 
 rather than of any Tyranny, or Polling 
 of his People, For the whole Relation 
 ends with an Expreflion, that as the Peo- 
 ple were as the Sand of the Sea for Num- 
 ber, fo the Largenefs of the King's Heart 
 extended as the Largenefs of the Sea tor 
 Bounty, all were Partakers of it. 1 Kings 
 4. 29. Pardon me therefore if I think that 
 Rehoboam had more Reafon to anfwer the 
 People as he did, than the People had juft 
 Realon to complain. O Altitudo ! O the 
 unfearchable Ways of God ! Where God 
 fuffers his People to be a Rod to vifit 
 the Sins of the Fathers upon the Children, 
 he permits them to take a wrong Caufe in 
 Hand, that he may alfo caft the Rod 
 imo the Fire. 
 
 I pay God the Merchants of London be not 
 too like thofe Merchants of Jerufaiem, 
 who traded fo long, until they brought over, 
 together with other Merchandizes, Afes 
 end Peacocks, and the Traders begin to be 
 too. like their Trajjick, Ages for Manners and 
 Behaviour , Peacocks for Pnde, and Rvflling 
 until the Apes grow to be [0 unhappy, as to 
 be brought to their Chains, and the Peacocks, 
 fo vain- glorious y as to lofe their Feathers : 
 And fo I leave them both, tajlivg the Fruit 
 of their own Follies, 
 
 CHAP. 
 
granted unto Kings. 57 
 
 C H AP. XII. 
 
 The Objection of Jehu flaying his Alt- 
 fter Joram Anfivercd. 
 
 Objection. 
 
 THiu faith the Lo>d God of Ifiatl, I 
 have Anointed thee Jehu Kmg ovo tie 
 People of the Lord, even over If r act, and thou 
 fhalt finite the Houfe of Ahab thy Mijler, 
 that I may avenge the Blood of all the Servants 
 of the Lord at the Hands of Jezebel : Ergo, 
 if a King be thus wicked, we have Gods 
 Warranr,for the depofing and putting fuch 
 a one to Death. 
 
 Anfwer. 
 
 But ftay until you have this Warrant, 
 and then we will allow it to be lawful ♦ 
 for though every one is apt enough to le 
 a Jehu in his own Cafe, yet every one is 
 not a God-almighty, we muft not clap 
 this Seal to our own Warrants \ what 
 God commands at one Time, we are not 
 to make it our Warrant to do the like at 
 all Times. This is a Prerogative of the 
 Almighty, no Priviledge of a Subjeft ; 
 God may command Abraham to flay his 
 Son, but we muft not go about tomurther 
 H 2. ou* 
 
58 The Royal Charter 
 
 our Children; God may command the //- 
 Thelites to fpoil the Egyptians, but we muft 
 not rob and cofen our Neighbours } 
 Chrift may give order for the taking away 
 of another Mans Goods, becaufe the Lord 
 hath need of them, but we muft not make 
 Neceffity our Pretence for arbitrary Power ; 
 thefe Afts of the Almighty are fpecially 
 belonging unto him, and we muft have 
 his fpecial Warrant before we go about 
 any fuch Thing. 
 
 But fetting all fuch Plea afide, I utterly 
 deny that either Jehu did, or that God 
 gave Jehu any fuch Authority as to flay 
 King Joram. Jehu flew Joram, but Jehu 
 did not flay the King, for Jehu by the Lord's 
 immediate Appointment was King him- 
 lelf, before ever he laid Hand upon Joram ; 
 Joram was but then a private Man, for in 
 the Verfes going before, it is fet down 
 how that Jehu was anointed King, how 
 he v/as fo proclaimed, and accordingly 
 how he took the State of a King upon 
 him and executed the Office : z Ki?2gs 12. 
 rj. before any Mention is made of Jehu 
 flaying Joram, verfe 14. therefore here is 
 nofiegicidiumasyet % hereisbiit plain Man- 
 flaughter, and a lufty Warrant for that 
 too again, we muft not only take heed of 
 unwarrantable Ailions but of falfe War- 
 rants, the private Spirit is no fufficient 
 Warrant to lay Hold on fuch a publick 
 Magiftrate; as there are falfe Magiftrates, 
 
 fo 
 
granted unto Kings. 59 
 
 fo there is a falfe Spirit : For an erroneous 
 Spirit may as well condemn a good Magi- 
 ftrate, as a bad Magiftrate may be con- 
 demned by a good Spirit : But there may 
 be a higher Miftake than all this, and 1 
 wifli it were not too common amongft us 
 now adays, to miftake the Works of the 
 Fleih, for the Fruit of the Spirit : Let us 
 compare them both together, as the Apo- 
 ftle hath fet them in order. 
 
 The Works of the 
 Fleih, 
 
 Adultery ) Fornication, 
 Uncleannefs, Lacivi- 
 
 oufnefs, 
 Idolatry, Witchcraft, 
 Hatred, Variance, 
 Emulations, Wrath, 
 Strife, Seditions, 
 Herejies, Envying, 
 Murders, Drunkennefs, 
 Rcvellings* 
 
 The Fruit 
 Spirit. 
 
 Love, 1 . 
 
 Peace, 
 
 Long-fujfering, 
 
 Gentlenefs, 
 
 Goodnefs, 
 
 Faith, 
 
 Meeknefi, 
 
 Temperance* . 
 
 of the 
 
 By which of thefe two was 
 CHARLES the Firfi's 
 Hsad cut off? 
 
 CfiAP.i 
 
6c The Royal Charter 
 
 CHAP. XIII. 
 
 Of the NeceJJity and Excellency cf 
 Monarchy. 
 
 A Jove Vrmcipmm y let us begin with 
 Heaven, and behold its Monarchy 
 in the Unity of the bleffed Trinity : tho' 
 there be three Perfons, yet there muft be 
 but one God, for the avoiding of that 
 which we are fallen into, a confounding 
 of Perfons, and dividing of Subftance. 
 Defcend lower, and coniider the Angels, 
 and you fhall find one Arch-Angel above 
 The reft, as the Angels Monarch. Lower 
 yet, to thofe fenflels and inanimate Rulers 
 of the Day and Night, the Sun and 
 Moon, and you lhall not find (or fo much 
 as the Appearance of fuch a Thing) more 
 Suns or Moons in the fame Firmament 
 than one ; without a Prodigy or Portent, 
 of fome dire and direful Event. Come 
 down to the Regions and you fhall find 
 in the Head of the higheft Region a 
 Prince of Air. Come to the loweft, and 
 you fhall find amongft the wing'd Inha- 
 bitants thereof, the Soveraign Eagle, as 
 the King of Birds. Come amongft the 
 Beafts of the Field, and the Lion win 
 foon let you know that there is a King of - 
 tfeafts* Run into the Sea, and there is a 
 
 King 
 
granted unto Kings. 61 
 
 King of Fifties. Defcend into Hell, and 
 there is a Prince of Devils: Andfliall on- 
 ly Man be independent ? Do we not ob- 
 serve the delving Labourer, what Pains 
 he takes to joyn Houfe to Houfe and 
 Land to Land, till there be no more 
 Room for any Competitor within his Do- 
 minions 5 and when he hath wrought his 
 petty Dunghills into a mixen, he thinks 
 it Law and Reafon that the Place fhould 
 not admit the Dominion of more Cocks 
 than one, this Man dies a Monarch in 
 his own Thoughts, and his Son lives to in- 
 large his Father's Territories, but at laft 
 dies big with Thoughts of a Principality, 
 his Son lays hold of all the Advantages, 
 that may help him to the Accomplifh- 
 ment of his hereditary Defires. Juno, 
 Lucinafer opem obfecro, he is a Prince, Co- 
 lo timendum eft Regno, ne fumma occupet qui 
 victim^ he muft be an Emperor, Divifuvi 
 mperium cum Jove Cafar babet, lie muft 
 have all or none, none but Jupiter muft 
 fnare with him. Mundw non fuffcit wins, 
 when he hath all, and when all is done, 
 the Empire, after that it hath difimbogu'd 
 and incorporated into it felf all the 
 Kingdoms of the Earth, terminates in an 
 everlafting Kingdom that ihall never be 
 deftroyed \ quampvhnum appropinquaverat 
 regnum Coelorum, as foon as the Kingdom of 
 Heaven fliall be at Hand : And what's all 
 this but to fiiew us that not only Nature, 
 
 but 
 
6 2 The Royal Charter 
 
 but God himfelf, who is the God or Na- 
 ture, affects Monarchy. The further off 
 any Government is to Monarchy, the 
 worfe it is, the nearer the better, the Rea- 
 son's thus, that Government which avoids 
 moil: the Occaiion of Differences muft be 
 rnoft happy, becaufe moil peaceable ^ 
 and Peace only confifts in Unity: Now 
 where there are many Governors, there 
 muft be Differences: Where there are few, 
 there may be Differences: Where there is 
 but one, there cannot* 
 
 The Remans, when they fhook off their 
 Government by Kings, and were diftafted 
 with their Government, for their Gover- 
 nors fake, tried all the contraverted Go- 
 vernments of the World, of two by their 
 Confuls, of three by their Truimvirat,oi ten 
 by their Decemviri, of ten thcufand by 
 their T* ibunes : When they found that the 
 farther . off they departed from Mo- 
 narchy, the Center of all Government, 
 the more they loft themfelves in the Cir- 
 cumference of their own Affairs, they be- 
 gan a little to look back upon the Go- 
 vernment from which they had deviated 
 all the while, but yet with fquint Eyes } 
 firft, a King, and no King, a Thing that 
 was like a King, but not a King \ a 
 Thing, that was fo re, and tempore, but 
 not ?2ominc'j he muft be only fo, fro una 
 vicz, vnoqy anno, fuch were their Dicta- 
 tors^- At laft this fucking Government 
 
 gathered 
 
granted unto Kings. 6% 
 
 gathered Strength, and grew to be Perpe- 
 tual, which Perpetuity in one begot an 
 everlafting Monarchy in all Ages, which 
 is to continue unto the End of the World $ 
 for the Prophet Daniel tells us, that at 
 the End of the laft and forth Monarchy, 
 which was the Roman, Chrift Jhould fit up- 
 on his everlafting Kingdom that Jhould never 
 he deftroyedi therefore my Enthufiafticks 
 muft either leave Dreaming of pulling 
 down all Kingdoms, and Empires in the 
 World, or elfe think themfelves the King- 
 dom of Chrift, that we have pray'd for all 
 along. 
 
 Neither is it unworthy of your Obfer- 
 ration, that as foon as ever this Monar- 
 chy was reftored, there was univerfal 
 Peace over the whole World ; and the Sa- 
 viour of the World, who was Princeps 
 Pacts, vouchfafed not to come into the 
 World, under any of the forementioned 
 Governments ^ but Imp er ante Atignfto natus 
 eft Chriftus, who was the firft Emperor of 
 the Romans. He who affects Parity, let 
 him begin in his own Houfe, and as he 
 likes the Model folet him attempt it in 
 the Fabrick : For my Part, I have read 
 their Arguments, and am fo far from be- 
 ing evinced by any of them, that I do not 
 believe that there is any fuch thing : I 
 have been in all the Common. wealths in 
 Europe, and I could not find any fuch 
 thing as a Free-Jlate, 1 could find the 
 
 Word 
 
64 The Royal Charter 
 
 Word Lilertas fairly written over their 
 Gates, but within their Walls the grea- 
 teft Bondage and Arbitrary Power that 
 could pofiibly be imagined in any Part of 
 the World, but no Liberty at all that I 
 could find, but only fome few there were 
 who had Liberty to do what they would 
 with all the reft. Geneva may have fix y 
 Genoa may have /even, Venice may have 
 eighty the Hollanders nine or ten y England 
 may have five Members or Leading-Men 
 as they call them ; but what's all this 
 but taking the Government from off its 
 Shoulders, and putting it in fome Hand ? 
 And when you have done, it's ten to one 
 but you fhall find one of the Fingers longer 
 than all the reft, and if you pleafe you 
 may call that King, and all the reft Sub- 
 je&s ; what's this but a Change from 
 Monarchy with one Crown, to a Tyran- 
 ny with fo many Heads ? If it were fo 
 that all Free-flates, as they call themfelves, 
 had all equal Power, it would be fo much 
 the worfe, all thefe kinds of Government 
 have their Continuation and Subfiftance 
 upon this only Ground, viz, that Neceffi- 
 ty and Craft drive them to come fo near 
 to Monarchy, and fometimes to an abfc- 
 lute Monarchy, when you reckon you Hog 
 an Mogans only by the Pole, and not by 
 the polar Star, that commonly is fixed 
 amongft them, about -which, all the reft 
 move and tun. 
 
 But' 
 
granted unto Kings. 65 
 
 But what do we talk of Monarchy or 
 Ariftocracy or Democracy, behold a well 
 regulated Parliament, fuch a one as ours 
 might have been, and ought to be, hatii 
 the Benefit and Goodnels that is in all 
 thefe three Kinds of Governments, of Mo- 
 narchy in the King, of Ariftocracy in the 
 Peers, of Democracy in the Houfe of Com- 
 mons, where the Acerbities of any one is 
 taken away by their being all three toge- 
 ther, but if one will be all, then all will 
 be nothing. This ftupendouily Wife and 
 Noble way of Government had its DifTo- 
 lution by inverting the Courfe it took in 
 its Original. When the tiril William had 
 conquered this Nation, the Noimans 
 would not admit that any Laws fhould 
 be obferved, or Rules obeyed, but only 
 the Will of the Conqueror ; and why lo i 
 But becaufe thereby the Conqueror might 
 take away the Eftates of any Englifb-man, 
 and give them to the conqueiing Norvians^ 
 but m Procefs of Time } when thefe Nor- 
 mans became Evglijb, they began to infill 
 a little upon meum and tuum, and would 
 know the what that was belonging to the 
 King as a King, and to theinielves as 
 Subjects j for by the former Rule, the 
 King might as well take away the Iftate 
 from one Noiman y and give it to another, 
 as he did formerly from the Enghjb, and 
 give to his Normans- $ wherefore they would 
 have no more of that, but jointly and 
 
 unani- 
 
66 The Royal Charter 
 
 unanimoufly petitioned the King to the 
 fame Effect, the King thought it reafona- 
 ble, condescends to their Defires, Conful- 
 tation was about the Premifes, the refult 
 of the Confultation was that the King 
 mould ilTue out Writs to the Lords Spi- 
 ritual (who in thofe Days were thought 
 the Wifeft and moil Confcientious) to rea- 
 fon with the King, and advife with him, 
 as well concerning the bounding of the 
 Ocean of Soveraignty, as bridling in the 
 petty Rivers of private Intereft. Thefe 
 Spiritual Lords thought it a Work of 
 too high a Nature for their private Un- 
 dertakings, werefore they fupplicated his 
 Majefty, that the Lords Temporal might 
 be alfo fummoned by Writ, and join with 
 them in the fame Authority ; 'twas done 
 accordingly } being done, they both 
 thought it a Bufinefs fo tranfcendant, 
 and of fo univerfal Concernment, that 
 they found a way to involve the whole 
 Nation in a joint confenr, which was, 
 that all Free-holders in the Kingdom, in 
 their feveral Precincts, might by the Ele- 
 ction of two in every County, difinbogue 
 alltheirSuffrages into theirs, and to remain 
 the Countries Proxies, to vote for, and 
 to be directed by their feveral Countries , 
 and thus the Commons were brought in : 
 But behold the Viper, that eats through 
 the fides of its own Parent ; behold the 
 
 Affes 
 
granted unto Kings. 6j 
 
 AiTes foal, who, when fhe bad done fuck- 
 ing, kicks her own Dam. 
 
 The King brings in the Lords Spiritual, 
 the Lords Spiritual bring in the Lords 
 Temporal, both bring in the Commons, 
 the Commons deftroy both, both deftroy 
 the King. Neither was Kingfhip (as they 
 call itj and Epitcopacy better rewarded, for 
 being the Principal, and fo zealous Refor- 
 mers of the Gofpel, to have both their 
 Crowns and Miters broke in Pieces by the 
 fame Hammer of Reformation, and the. 
 Walls of< their Palaces mingled /with- 
 Abby Dull, calling therefore tuch a blot 
 upon the very Name of Reformation, that 
 it will fcarce be legible by Chriftians, 
 except what went before, and what may 
 follow after, may help the future Ages to 
 the true Senfe and meaning of the Word r 
 Thus Rivers run backwards and drown 
 their own Head ; thus the monftrous 
 Children who are born with Teeth in their 
 Mouths, bite of the Nipple,, and ftarve 
 themfelves for lack of Suftenance , thus 
 blind Sampfovs revenge themfelves upon 
 their Enemies, by pulling down the Houfe 
 upon their own Heads j thus the Forms of 
 the moit glorious Government of a Church 
 and State, are wounded to Death through 
 fhe fides of Reformation : If you are not, 
 I am fureyou will, ere it be long, be fatis- 
 fied, that all the fpecious Pretences of 
 popular Government, Free-ilate, Liberty 
 I of 
 
68 The Royal Charter 
 
 of the Suh]ect,are but Figments arnd Delu- 
 fions cf the People, obtruded by vain- 
 glorious and haughty Men, who know- 
 ing that they couid not be that one Go- 
 vernor of all the reft, yet they hope to be 
 one of .many $ thus loolifh Children fet 
 their Fathers Barns full of Corn on Fire 
 to warm their Hands, when they are ready 
 to Starve for Lack of Bread : Who had 
 not rather live under a Government, 
 wherein a Man is ouly bound to fubmit to 
 him, whom it is Honour to obey, than to 
 live under a Government where every Man 
 is a Slave, becaufe every one is a Mailer ? 
 Finally, my opinion is this, I had rather 
 have my Liberty to kneel he fore a Throne^ 
 then to be the tallejl Man in a Crowd, and 
 Jhould think it more for my Eafe and Honour. 
 
 CHAP. XIV. 
 
 That there is no fucb thing as a Free 
 State in the World. 
 
 IF by a Free-State, you mean a People 
 who have ihook of their Allegiance ta 
 their Prince, there are many fuch Free- 
 States to be found, but a beggars-bufh, or 
 a company of Gitfies (who propound to 
 
 them- 
 
granted unto Kings. 69 
 
 themfelves new Laws, renouncing the Old 
 and yet chufe a King and Queen amongft 
 themfelves, pleafing one another with a 
 felf-conceited Opinion of a thing they call 
 Liberty, which is no otheiwife then an 
 ignoble Bondage of their own choofing, 
 preferring the Correction of a bundle of 
 Rods (becaufe their own Hands have made 
 the in) before the fway- meant of a Scepter, 
 which God himfelt hath put into their 
 Soveraigns Hand) is as good as a Com- 
 mon-wealth, or Free-Stare as the belt : 
 But if you mean by a Free State, a free- 
 dom from Tyranny, you will be as far to 
 feek for any fuch thing in remm nature 
 as for a Reafon why Tyranny may not be 
 in many, as well as in one: But if you 
 mean by Freedom an Exemption from all 
 fuch tyrannical OpprefTions as are expref- 
 fed in the Petition of Right ; I fee not 
 why fuch a Free-State may not be under 
 a Monarchy: Certainly 1 have fee n fuch 
 Petitions, and Infiftances, during the late 
 Kings Reign, as having Relation to Free- 
 born People of England, and fhould think 
 that the Magna Charta defended by one, 
 who had Power to make it good agairft 
 the Infringement of many Breakers, a:id 
 by a Parliament of many, authorized to 
 the fame Purpofc againft the Peffundation 
 of it by any one, be ir by the higheft, 
 may not be as good a Way to make, pre- 
 ferve and keep a Nation free, as well as 
 I z the 
 
The Royal Charter 
 
 t: e intrufting of a Nations Freedom into 
 the Hands of a few, whofe Independency 
 deny all Remedies to be either above 
 them, cr below them. It may be it will 
 not be thought tedious , if. I entertain 
 your Eye and Conllderation with fome 
 Obfervaiions of my own, in thofe Free- 
 State? cf Chrifteiidom (as they call them- 
 es) wherein I have been. I {hall be- 
 gin with the Free-State of Genoa, wherein 
 f have been Refident fome Time, and the 
 rather, becaufe whiift England was a 
 Kingdom, they could not have the Face 
 to Hand in any Competition with us ; but 
 How the King's Arms were cut off as 
 -well as his Head, how fhould we do to 
 make a EHfldaftion between them and us ? 
 For both the State of Genoa, and the 
 State of England give the very fame Coat 
 of Arms, and Saint George is both our 
 Patrons : Certainly Eng.and muft give the 
 Half-moon as the younger Erother; and 
 why ihould not the Moon crefcent follow 
 after, now the Iinkifi Axzr.ru is come 
 before ? 
 
 When the overfpreadir.g Roman Monar- 
 chy, like Neluchadnezzats overgrown and 
 lofty Tree was brought only to a Stujnp 
 chained to the Ground, and when the 
 Keys of Heaven and Hell had (o well 
 fitted the Locks belonging to the Gates of 
 Rome, as to give way to the Enterance of 
 that high Pritft into the Imperial Seat,theii 
 
 was 
 
granted unto Kings. 71 
 
 was Genoa a Lop of that great Fall : And 
 foon after it was wrought into a bundle or 
 faggot of a Common-wealth, until fuch 
 time as Charles the Great recovered all his 
 Right in Italy, faving only the Holy Land, 
 whofe Princely Sword could never ftrike 
 at the already cloven Miters, but at 
 Helmets. 
 
 Amongft other Countries whofe Subdu- 
 ments acknowledged Charles to be the 
 Great, Genoa was one , which City was 
 no Jets Happy then Famous, in affording 
 a Man who honoured her Walls, witri 
 making it known unto the World, that 
 he came out or' them under the Name of 
 Andreas Dory a Genoefe , this famous An- 
 dreas Dory was a zealous Common- 
 wealths-man, and one of the new Gentle- 
 men, as they call'd themfelves, (for you 
 rnuft underftand, that when thefe States- 
 men had fhook off the Yoke of Sove- 
 raignty, they expelled all their Gentry or 
 Nobility j which no fooner done, but they 
 made a new Gentry or Nobility .amongit 
 themfelves) and being a deferving Man, 
 the Emperor Charles the Great, wiil'd this 
 Andreas Dory to ask and have what he 
 defired of all that he had Conquered : He 
 asked Genoa \ the Emperor gave it him, 
 to do with it what he pleafed, he gave it 
 the Citizens, together with all their Li- 
 berties, and former Fieedoms upon this 
 Condition, that they fhould recal the old 
 I j Gentry 
 
72 The Royal Charter 
 
 Gentry in again, and fettle them again in 
 all their Rights and Priviledges, which 
 being afTented unto, Genoa became a 
 Free-State again 5 but behold the Free- 
 dom, or rather the Power and Bonds of 
 Love and Gratitude, neither the old and 
 new Gentry, nor the common People, 
 would allow of any Thing that was faid 
 or to be done, but what this Dory fhould 
 command or fay : Nor was there a more 
 abfolute and powerful Monarch upon the 
 Earth than he ; and whilft he liv'd he 
 did continue lo, becaufe the People 
 would obey : Who being once dead, the 
 People foon found they did obey, becaufe 
 they muft: Yet ftill it mutt be a Free- 
 State, becaufe Libertas was written over 
 the Senate-houfe, and City-gates, but 
 neither within their Senate, or their 
 Walls. Was there ever fuch Tyranny over 
 the common People, or the Citizens, 
 then hath been all along, and is at this 
 Day pradlifed by fome few, who fpit 
 Monarchy in the Face, and make no 
 Bones to fwallow down all its Adjun&s ? 
 Exercifing their feveral Tyrannies with 
 this Juftification, that they are the 
 fupreme Authority, whilft they deny 
 Supremacy ^ gulling the People into afot- 
 tifh Belief, that they are not fuppreiTed 
 by one Hand, becaufek hath many Fingers* 
 I ihall Inftance unto you one particular, 
 which was dgnewbiift I was there, where- 
 by 
 
granted unto Kings. 73 
 
 by you may eafily judge in what Free-ftate 
 their Commons live : There was a fub- 
 ftantial Citizen, between whom, and a 
 Noble Genoefe there was fome Grudge : 
 This Senator ftudiesa Revenge, and thus 
 he intends it to be put in Execution. He 
 gives Command to one of his Braves (for 
 to they call their Executioners) to kill 
 this Citizen ; This Slaughter-man (be- 
 ing by Reafon of fome former Obligations) 
 ftruck with fome Remorle, of doing fo 
 high an Aft of Ingratitude to one who 
 had fo well deferved at his Hands ; difco- 
 vers the whole Plot to his fo much ac- 
 knowledged Patron, who very much ac- 
 knowledges and commends the Ingenuity 
 of this Difcoverer, bids him follow him, 
 where he leads him over 3 Trap, where 
 the Leader knew full well how to ordei 
 his Sups, fo that he might advance fafely 
 over the Place,butthe Follower (ignorant 
 of thefe Obfeivations) muft needs fall 
 down a Precipice, no lefs terrible, than 
 deftru&ive ; this poor Man is ilain : This 
 perfidious Murderer watches his Opportu- 
 nity of meeting this Defigner of his 
 Death, in the Merchato, and gently takes 
 him by the Arm, and defires him that he 
 might fpeak a Word with him ; they 
 withdraw themf elves, out of the Walk to 
 a private Corner: The Citizen tells this 
 Noble-man that his Servant had betrayed 
 him, in Wfcovering his Defign to him 
 
 on 
 
74 The' Royal Charter 
 
 on whom it fhould be executed, in De- 
 teftation of which Perfidioufnefs, he had 
 given him the Reward of a Traitor (de- 
 claring i he Manner and Form as is expref- 
 fed) and defued in all Humility that he 
 would be pacified, and that whatfoever 
 Differences were between them, that he 
 would be pleafed to be his own Judge } 
 whereupon they both became Friends, no 
 lets Satisfaction being acknowledged by 
 the one, than Ingenuity of the other Par- 
 ty. Such Shifts as thefe are thefe Free- 
 born People fain to make to appeafe the 
 Wrath and Fury of their Lords and Ma- 
 ilers: In a Word, as their Territories are 
 no otherwife than a continued Breach of 
 three hundred Miles along th« Sea Shore, 
 fo the Inhabitants live no otherwife than 
 do the Fifhes in the Sea, the greater Fi- 
 fties devour the lefs, fo where there is no 
 King in Ifrael y every Man doth that 
 which is good in his own Eyes : It cannot 
 be ot he j wife. 
 
 From thence I went unto the Free-ftate 
 of Lucca, and there I found the Free men 
 to have fix Princes every Year ; and the 
 Senate chufmg fix Men, who eleft a 
 Prince for the Common-wealth every two 
 Months, this Prince afcending his Throne 
 up thefe fix Steps, afts what he pleafeth*: 
 Nor have the common People any more 
 Liberty, than the inoft rigid Cctivmift will 
 allow a Papift,, Free-will: '* either is 
 
 theie* 
 
granted unto Kings. 75 
 
 there any other Difference between this 
 Government of the Free-ftate of Lucca, 
 and the Empire of Germany ; but that the 
 one have fo many prime Chufers, and the 
 other fo many Prince- Ele&ors , the one 
 keeps it within the Houfe of Auftria, and 
 the other keeps it out of the Houfe of the 
 Medices. 
 
 I went from thence unto the ancient 
 Common-wealth of Venice, whofeGovern- 
 ment (if in any) I fhould approve of, be- 
 caufe they never revolted from a better : 
 But yet I muft tell you, that at my firft 
 Entrance into that City, I found the Peo- 
 ple full of Complaints, of the heavy 
 Taxes, exorbitant Power, and arbitrary 
 Government, which feized upon all their 
 Plate, and what other Goods of Value 
 they had, for the ufe of the State, toward 
 the Maintainance of a War, which Was 
 both foolifhly begun, and moft carelefly 
 run into by their Truftees, or Reprefenta- 
 tives; for the Pope of Rome had certain 
 Intelligence that the Turk was preparing 
 to make War againft fome Part of Chri- 
 ftendom ; the Pope fends to all the fron- 
 tier Princes of Chriflendome,advifing them 
 they mould all agree as one Man to make 
 it their own Cafe, ajid that they would 
 aflift one another, on what Part of Chri- 
 ftendom foever rhe Storm mould fall ; and 
 that the feveral Embaffadors would take 
 it into Confutation, about proportioning 
 
 every 
 
7 6 The Royal Charter 
 
 every Prince or State according to their 
 Abilities, for their feveral Supplies of 
 Men and Mony; to which they all foon 
 condefcended, except the Venetian, who 
 told the reft, that there was a League be- 
 tween the Grand Seigniov and the Venetians, 
 and therefore they were not to fear any 
 fuch War to be intended aga ; nft them j 
 to which it was demanded, that if the 
 Turk prevailed againft other Parts ofChrt 
 ftendom round about the Venetians, whe- 
 ther they thought he would Jet the Vene- 
 tians alone at laft ? Or whether the Vene- 
 tians thought fo or no, whether they did 
 not think thernfelves bound in Honour 
 and Chriftianity to defend their Neigh- 
 bour-Chriftians againft fo common an E- 
 nemy ? To which it was anfwered by the 
 Venetians, that the very entring into fuch 
 a League and Covenant with them, were 
 enough to break the Peace between them 
 and the Turk\ whereupon the Junftd was 
 diffolved, and every Tub was fainto ftand 
 on his own Bottom : But it fell out, that 
 (by the Machiavillianifm of the Cardinal 
 Richlieu, who taught and perfwaded the 
 Turk to break the League between him 
 and the Venetians, becaufe he would not 
 have the Venetians to lend the Emperor fo 
 much Mony, but would find them Ways 
 how to difburfe it otherwife) theTurki 
 waged War only againft the Venetians, 
 ansLnone eife, thereupon they were fain 
 
 to 
 
granted unto Kings. jy 
 
 to endure die whole Brunt of the War 
 tbemfelves, and had no body to *fcelp 
 them : This being fo grievoufly found 
 fault with by the common People, and 
 their Goods taken away adjplacitum, their 
 Perfons prefs'd ie bene effe> whether they 
 thought fo or no : I would fain know 
 what Liberty thefe People had, who could 
 find fuch Faults without Remedies, and 
 loofe their Goods without Redrefs? What 
 Liberty is there in having Freedom in the 
 State, and none in the Condition I I fhall 
 part with my Children with Tears in mine 
 Eyes, and through the fame Water behold 
 the Word, Libertas written upon the Ri- 
 alto \ what am I the better for this Free- 
 dom ? Am I robbed of all my Mony, be- 
 caufe one Thief takes it away? And am I 
 not lobb'd becaufe fix or feven lay hold 
 upon me? Believe it, I never heard fuch 
 Complaints, neither in the King or Par- 
 liament's Time, of Oppreffion and Tyran- 
 ny, as 1 heard in this City during the 
 Time that 1 was there > and this not only 
 during the War, but alfo in the Times of 
 Peace, five or fix Men rule the whole 
 State, and it may be the Prince none of 
 them neither, 1 fhall relate unto you a 
 Story of one Loridan a Noble Venetian^ 
 who keeping a Court if an, on whom he 
 intended to beftcw a Favour, he went in- 
 to a rich Shop for to buy her fome Cloth 
 gf Gold tg make her a Ggwn, the Pren- 
 tice 
 
78 The Royal Charter 
 
 tice was only in the Shop, whom he com- 
 rnandfed to cut out fo much of fuch a 
 Piece, as the Taylor gave Dire&ions, 
 which done, he will'd the Prentice to tell 
 his Matter, that he would be accomptable 
 to him therefore , the Boy excus'd him- 
 felf, as being but a Servant, and not ha- 
 ving any fuch Directions from his Mailer, 
 not doubting, but that if his Mailer 
 were there, he would willingly truft him 
 for what he Ihould be pleafed to com- 
 mand 5 the Noble Venetian takes hisLeave, 
 willing the Boy to tell his Mailer, that 
 he ihould rue the Day that ever he kept 
 fuch a fawcy Boy to give him fuch an 
 Affront, and fo departed in great Fury. 
 The Mailer of the Shop prefently coming 
 in, and hearing the Relation of what had 
 happen'd, tore hisHair, wrung his Hands, 
 ftampt upon the Ground, and like a Mad- 
 Man cryed out, that Boy had undone him, 
 and all his Pollerity , takes the whole 
 Piece with him, follows this Noble Vene- 
 tian to his Curtifans, offers to bribe the 
 Curtifan with the whole Piece, if Ihe 
 would intermediate for him, which with 
 much Difficulty, and many Pleadings, Ihe 
 fo appeas'd bis Wrath that he was fatisfi- 
 ed : And this was as common for a Sena- 
 tor of Venice to do, as for a Parliament- 
 Man to pay no Debts. 
 
 Neither is there any Law or Juftice to 
 be had againftany pf thefe States-men : 
 
 There 
 
granted unto Kings. 79 
 
 There was a Noble-man who was an An- 
 Jiriaii both by Birth and Family, who 
 being a Traveller, chanc'd to caft his 
 Eyes upon a fair and virtuous Lady, who 
 in every refpeft were deferving of each o- 
 ther : This Noble- man had no fooner 
 made his Mind known unto his Paragon for 
 Beauty, but he wasfoon obftrufted with a 
 Corrival, who was a Nobile VeneUano ± 
 who perceiving his MiftrelVs Affeftions 
 to this Stranger, to be more liberally ex- 
 preffed than unto him, contrives his Death, 
 and foon effe&s it } flie loving her Martyr 
 more than others conceived, or fhe herfeif 
 could brook fo great a Crofs concerning 
 them, ftudies Revenge, and being an Ita- 
 lian found her felf eafily prompted by her 
 own natural Inclination, fhe pretends 
 much Love, that fhe might the better 
 put in Execution her greateft Hatred- fhe 
 gets him into a Chamber, where fhe prays 
 him to reft himfelf in a Chair, wherein 
 he was no fooner fat, but his Arms and 
 Thighs were caught with Springs, and 
 being thus faftned, fhe murders him with 
 her own Hands, and flies for Sanftuary to 
 the next Nunnery within the Pope's Domi- 
 nions, leaving behind her, by the mur- 
 dered, thefe Words, written wich her own 
 Hand in a Piece of Paper, Becaufe there is 
 no Juftice to he executed agalnfi a Noble Ve- 
 nctian y I have been both Judge and Execu- 
 tioner my felf. Men may talk what they 
 K will, 
 
80 The Royal Charier 
 
 will, and fancy what they pleafe, but 
 there is no more Difference, in Point of 
 Freedom, between a Monarchy and a Free- 
 State (as they call it) than there is be- 
 tween a high Sheriff of a Shire, and a 
 Committee of a County j Utrum horum via- 
 vu acc'rpe. 
 
 Now for the Free-State of our Neigh- 
 bour Netherlands , otherwife called the 
 States of Holland (who having fprung up 
 (as all other Free-States will do at laft) 
 Jrthn the fubmijjive and humble ftilings of the 
 Dipetfed, to the High and Mighty.) The 
 particulars which occafioned their Revolt 
 from their Sovereign the King of Spain I 
 fball not infill upon, but refer you to the 
 Spanijb and Netherland Hiftories; only I 
 fhall hint upon the main Inducements to 
 their Rebellion ; viz. Religion and Freedom. 
 
 For the firft, There is not a People, a- 
 mongft whom the Name of Gcd is known, 
 to whom Religion i$ a greater Stranger, 
 than unto theie Stilers of themfelves, re* 
 formed ProteftantSy for if this Free State, 
 who allow all Religions both of the Jews 
 and Gentiles, whole feveral Churches own, 
 in capital Letters over theit Doors, th% 
 feveral Sefts df Religions, to which each 
 Libertine is inclined, be Religions', tfreiri 
 the Pantbeonip ttere as truly Reformed and 
 Religious as the Jvifterdamians, but as he, 
 who facuftced to all the Gods in general 
 nuft needs have factificed unto the true 
 
 God, 
 
granted unto Kings. 81 
 
 God, and yet know him not, b.ecaufe he 
 joined others with him, who was to be 
 worfhipped alone: So that Country which 
 embraceth ail Religions, happily may 
 have the true Religion amongft them, 
 and yet have no Religion, becaufe they 
 admit of many, being there is but one : 
 This I fpeak in Reference to the Country, 
 not to particular Men. Neither is there 
 a Sprt of Chriftians in the World who 
 are lefs Servants unto Cbrift, if it be e- 
 
 ily diftingui 
 r a Sermon in the Church, 
 the Ale-fioufe being full of Mechanicks, 
 Drinking and Carouiing from Morning, 
 until Night, the Shops are open, and 
 Buying and Selling all the Day long, ex- 
 cepting half the Window, which is to 
 diijirjguilh the Day, but the Door is open 
 to let in the Buyers, and the other half of 
 the Window is open to let in the Light : 
 And wonderfully ftrange it is, and remar- 
 kable to confide r how thefe People, who 
 ihook off their Allegiance to their Prince 
 upon Pretenc.es of Reformation, ihoiild be 
 io befotte'd, as to fall jnto fuch a ftrange 
 and unheard of Prophanefs of him, and the 
 Day whereon Qlmft himfelf is to be wor- 
 shipped, as in their Metropolis, or chief 
 City, to have a Dog Market kept to the 
 Utter Scandal of true Religion, and Chri- 
 K 2 ftianity 
 
£s The Royal Charter 
 
 iiianity it felf, this is no more than what 
 I have feen, and if it were not true, it 
 were eafily returned upon my felf as the 
 greateft Impudence that could be imagi- 
 ned ; but O the Partiality of the Picture- 
 drawer, when he receives large Wages for 
 a Similitude! He infults over his own 
 Work only becaufe it is like, when the 
 Face it felf is moft abominable. 
 
 Now for their Freedom from Tyranny 
 and Oppreflion j if the Turks or Tartars 
 had conquered them, they never would 
 (nor never did where ever they extended 
 their Dominions) impofe fuch Taxes and 
 Rates as they have impofed on one ano- 
 ther, incredible ! even to the full Value 
 of the feveral Commodities, which run 
 through their Natives Hands; but you 
 will alk me, how it is poffible they fhould 
 live then ? To which I anfwer you, by 
 lharking and cofening of Strangers : Let 
 any Foreigners come there and aik for a 
 Dinner, and for fuch a Dinner as they may 
 well afford for eight Pence a Piece, they 
 will aft you five Shillings a Man ; find 
 but the left Fault with them, and they 
 will demand twelve Pence a Piece more 
 for fouling of Linnen; and if you feem 
 angry at that, you fhall mend your felf 
 with the Payment of fix Pence a Piece o- 
 ver and above for fouling the Room: And 
 feek a Remedy, and you fhall be told, the 
 Prince of Orange himfelf, if he were there, 
 
 could 
 
granted unto Kings. 83 
 
 Could not help it: Altom Sis all the Rea- 
 fon they will give you $ if in fadnefs you 
 ihall complain of fuch Abufes to indiffe- 
 rent Judges, they will tell you, that the 
 States do lay fuch heavy Taxes upon the 
 Inhabitants, that they are fain to fly to 
 fuch Shifts for their Subftftance j thus 
 Men pleafed with the Itch of Innovation, 
 are contented to fcratch the Blood out of 
 their own Bodies, till they feel the great- 
 eft Smart, rather than their Phyiitian - 
 Ihould let out a little fpare Blood, to cure 
 the Difeafe, and preferve them in good 
 Health ; but you will fay, that for all this 
 they thrive and profper abundantly, fo do 
 the Jrgkrs Men, but with what Credit 
 and Reputation in the Eye of the World ? 
 I believe both alike : It was not their . 
 Strength or Policy, which brought them 
 to this Height and flourishing Condition: . 
 But it was our Policy of State, in Emula- 
 tion to other Princes, which -helped thefe 
 Calves to Lions Hearts, Teeth, and Claws, 
 until the high and mighty .Butter-hoxes 
 ftood in Competition with the Crown : 
 And I am afraid the Tiding with fuch Re- 
 bels, hath turned Rebellion into our own 
 Bofoms, as a juft Judgment from that 
 God who is a Revenger of all fuch Iniqui- 
 ties : They may call it the School of War-> .. 
 whilft wanting a good Caufe, it could be 
 no otherwife than the Christians Sham- 
 bles ; I Iho^uld be forry that Holland Should J 
 K..3 , be. 
 
84 The Royal Charter 
 
 be the Enghfi-matfs Looking-glafs : A 
 Spur for his Feet, or a Copy for his Hand, 
 I hope the Hand of Providence will cur* 
 us, like the Phyfitian, who cur'd his Pa- 
 tient by improving his Difeafe, from a 
 gentle Ague, to a high Feaver, that he 
 might the better help him. 
 
 finis, 
 
m®mm-mW®m^®mWim 
 
 mmmm®m-t<%®mm®m 
 
 THE 
 
 CONTENTS. 
 
 C HA P. K 
 
 GO D himfelf was the firft 
 Founder, and thefirjl that 
 injiituted the Office of Kings. 
 
 pag, io 
 
 C H A P. ft 
 
 The People cannot make an A- 
 
 minted King, 8 
 
 CHA P. 
 
The Contents. 
 
 CHAP. III. 
 
 The Meaning of the Anointing of 
 Kings. 10 
 
 C HAP. IV. 
 
 The Reafon why they are called 
 the Lord's Anointed. 16 
 
 C H A P. V. 
 
 Bad Kings are the Lord's Anoin- 
 ted as well as good. 11 . 
 
 CHAR VI. 
 
 It is not lawful upon any Preten* 
 
 ces whatsoever to depofe, or 
 
 f& much as touch the Lord's 
 
 Anointed. 27 
 
 CHAP. 
 
The Contents. 
 
 CHAP. VII. 
 
 What is meant by touching the 
 Lord's Anointed. 34 
 
 C H A P. VIII. 
 
 That Kings now-Ordays are to be 
 had in the fame Veneration 
 and Eft e em as the Kings of 
 Judah and Ifrael were, not* 
 withftanding our Chriftian Li- 
 berty. 43 
 
 CHAP. IX. 
 
 That a King failing in. his Duty, 
 and not performing thofe things 
 which he hath fivorn unto at 
 his Coronation (fo folemnly) 
 yet the People are not difobli- 
 
The Contents. 
 
 ged in their Obedience unto 
 him. 50 
 
 CHAP. X. 
 
 Touch not mine Anoint ed^VL 105, 
 meant by Princes, and not 0- 
 therwife. 56 
 
 C H A P. XL 
 
 The Obje&ion of the ten Tribes 
 revolting from Rehoboam, an- 
 fwered. 63 
 
 CHAP. XII. 
 
 The ObjeBhn of Jehu faying his 
 Mafier Joram, and taking the 
 Kingdom upon him anfwered. 
 
 57 
 
 CHAP. 
 
The Contents. 
 
 C H A P. XIII. 
 
 A Difcoztrfe concerning Neceflity 
 and Excellency of Monarchy. 
 
 60 
 
 CHAP. XIV. 
 
 That there is no fitch thing as a 
 Free-State in the World* 68 
 
 mmmm 
 
 IP w w W 
 
IMC. 
 
 
Wfi