A DECLARATION TO All His Majesty's loving Subjects within the Kingdom of England and Dominion of Wales; Concerning a KING and His Representative Council, touching the Government of His People, according to the known Laws of the Realm. With the opinion and proceed of seven Ambassadors concerning the Government of the Commonwealth. blazon or coat of arms of the British royal family HONI SOIT QVI MAY Y PENSE C R Imprinted at York by THO: BROAD. And Reprinted at London, MDCXLVIII. A DECLARATION FROM Divers Well-affected Subjects within the City of LONDON TO The Freeborn People of England; Concerning the King's Majesty, and his Great and Representative Council of this Kingdom. WHereas in natural things, the Head being cut off, the rest cannot be called a Body; no more can in politic things, a Multitude or Communality without a Head, be incorporate: Therefore if a People desiring to live in Society, and willing to erect either a politic Body or a Kingdom, must of necessity choose one to govern that Body, who in a Kingdom of Regendo, is called Rex, and so by the people is established a Kingdom: which Government is absolutely the best. And as the Head of the Physical body cannot change the reins and the sinews thereof, nor deny the members of their proper strength and necessary nutriture: no more can a King who is Head of the politic Body, altar or change the Laws of that Body, or take from the people their goods or substance against their wills; for a King is chosen & bound to maintain the Laws of His Subjects, and to defend their bodies and goods; So Brute arriving in this Island with his Trojans, elected here a gallant and politic Government, which hath for the most part continued ever since: For, though we have had many changes, within this his Majesty's Realm of England, as first the Romans, than the Saxons, than the Danes; and lastly, the Normans, yet in the time of all these Nations and during their Reigns, the Kingdom was for the most part governed in the same manner as now it is, Plutarch saith, that all at first that governed were called Tyrants, but afterwards the good Governors called Kings. For though a man by force do subdue Cities and Countries, yet he ought to rule according to reason; and if he know God, according to the Law of God: but when he is admitted King by the people, and hath his power from them He may not subject the people to any other power, and therefore ought not (as a party hath formerly alleged) to use his great and prerogative at his Majesties own will and pleasure. And here I think it not amiss to set down some few laws and Customs of other Commonwealths, whereby their good Government may appear, they not being Christians, Ptolomeus King of Egypt feasted one day seven Ambassadors, which at his request showed unto him three of their principal Laws and Customs, expressing themselves in this manner, viz. The Ambassador of Rome's Speech to Ptolomeus King of Egyyt, in these words, We have the Temples in great reverence, we are very obedient to our Governors, and we do punish wicked men severely. 2. The Carthaginian Ambassador his Speech, viz. Our Noble men nover left fight, the Artificers never left labouring, etc. The Cicilian Ambassador's Speech, In our Commonwealth justice is exactly kept, and Merchandise is exercised ●ith truth. The Rhodian Ambassador said, That at Rhodes old men were honest, young men shame faced, and women use very few words. The Athenians said, In our Commonwealth rich men are not suffered to be divided into factions, nor poor men to be idle, nor the Governors to be ignorant. The Lacedæmonians said, In Sparta envy reigneth not, for all men are equal, nor covetousness, for all goods are common, nor sloth, for all men labour. The Siconian Ambassador said, In our Commonwealth voyages are not permitted, because they should not bring home new factions, Physicians are not suffered lest they should kill the sound, nor Lawyers to take upon them the defence of causes and suits, etc. The Kings of England ought to be just in their sentence according to the words of Solomon, Wisd. 1. saying, Love justice you that judge the Earth, for a just King doth advance his Country, and the King that judgeth the poor rightly, his throne shall be exalted. Now to show what manner of man is fittest to govern, I read in Livy, that men borne in arms, great in deeds, and ready in eloquence, aught to be chosen Counsellors, and that men of quick spirits, sharp wits, learned in the Law, and eloquence, should be for the City, for a Prince ought to be a Martial man, stout and courageous to defend his Subjects, and offend his enemies, not to be curious to speak eloquently, but to deliver his mind plainly, and wisely, it being more necessary for a Prince to do well, then to speak well. Poucinus saith, those are to be hated, who in their acts are fools, and in their words philosophers; for wise words are not commendable, if the deeds be not answerable; they therefore, saith Plato, that will have glory in this life, and attain to glory after death, and be beloved of many, and feared of all, let him be virtuous in good works, and deceive no man, with vain words. All good and worthy Princes have laboured to attain to this wisdom, and to exact Justice most exactly; insomuch, that some have not spared their own children, so sacred a thing they ever held justice to be; as for example. King Edgar of England, had diligent care to do justice, as in Winter time he would ride up and down the Country, and make enquiry of his Officers and Governors, and punished them severely that offended the Law. And as the followers of Justice shall not only be glorious on earth, but live in eternal glory; so the Princes that minister injustice, and do not judge rightly shall reap infamyon earth, and undergo the high displeasure of God; for the royal Prophet saith, that God is terrible to the Kings of the earth, Psal. 75. Seldred a Saxon King of England, not executing Justice, was killed by the Devil, as he was banqueting with his Nobility. Divers other Kings for their injustice have lost their Kingdoms, being transferred from Nation to Nation for injustice and injuries; therefore it behoveth a Prince to take special care hereunto. And it is requisite, that a Prince be true of His word, both towards God and Man, for Soloman saith, that a lying lip doth not become a Prince, Prov. 17. Many examples might be given touching several Princes who have been punished for breach of Faith, as for example. Charles the 70. King of France, when He was Dolphin, made john Duke of Burgundy believe that He would make peace with Him, whereupon they met at a place appointed where Charles caused the Duke to be killed; but Charlos after this, was forced to ask Philip forgiveness openly by his Ambassadors. Charles the last Duke of Burgundy having given safe conduct to the Earl of St. Paul Constable of France took● him prisoner, and delivered him to the French King, who put him to death for his treachery, and set the said Earl free. Thus you may see how honourable it is for a King to ●eep His word and promise with His Subjects, and what they deserve that falsify their faith; for, a faithless Prince is beloved of none, but hated of all. Therefore, a Prince ought to be very careful in making choice of His Councillors; for Plato saith, that many Princes are undone for want of faithful frionds and servants to council them; therefore, Alfrea King of England sought out the wisest and most learnedst men to be of his Council. The Emperor Constantius to make proof of his friends, made show to abandon Christian Religion, and to turn to Idolatry, He was instantly applauded by a great number, whom presently he banished the Country, for a Prince shall never want followero, I wish that our gracious Sovereign would make this precedent, but to my former discourse. Counsellors, saith Julius Caesar, in one of his Orations to the Senate, should not be lead by malice, friendship, anger nor mercy, and if they concur in one lawful opinion, though the Prince be opposite; yet it is fittest he should yield to them, for so did the Emperor Mercus Antonius, saying, It must be as you will, for it is greater reason, I being one, should follow your opinion, than you being many, wise, and learned, should yield to mine. For if a Prince take aid of a stranger stronger than himself, he may thereby endanger his State, as for example, Heruls, Goths, and Lumberds came into Italy for succour, but at the last became Lords thereof, so did they of Franconia with their King, and France and the Saxons did the like to England. Therefore it is expedient, that a Prince be both vigilant and careful in preservation of his Crown and Kingdoms, and not to require any aid or assistance from foreign Nations, but endeavour to preserve the liberty and freedom of his Subjects, and that he be careful of shedding innocent blood either by tyranny, malice, ambition, policy, or false reports and informations, for to be a tyrant is odious to God and Man, and in great hazard and danger of bringing himself to an evil end. SUBSCRIBED, G. N. FINIS.