dissolve is more then an Herculean labour and asks time till the dissolution of Time to end it A wise Governour seeing this and that the time present is not as that past so that the aforesaid considerations will not allow the calling of a Parliament by reason of over-powering factions to the endangering the peace and safety of the People which his place trust charge enjoyns him to prevent so he cannot give way thereto else would for it s not now a liberty but a bondage and so is contrary to his end of a faithful Governour and would you have him faithless and act contrary to his end as to endanger c. I hope no. 108. For the aforesaid reasons as by you constrain'd he is forc't to supply Parliaments by himself and by a wise and faithful Councel so by Proclamations Orders and Ordinances yet all in a safe way also ready quick and short without loss of time yet this lets not the Countries from presenting usefuls to him and his Councel making them clear without scruples the which no question but he will as occasions will give way take into consideration This being so what cause of complaint have you against him for that which your selves are causes of reflect then as well as prospect and so you will see that your errors are errant Thus Magna Charta and Law and these our priviledges I conceive are answered and provided for Suppose next that neither 109. Magna nor Law will allow pressing of Souldiers c. only beat the Drum and so take all that will come c. Answ But suppose none come or very few and so much short for number and fitness for the occasion for the whole Land being Sects Parties and Factions none it may be will come but such as are for and so like of the Designe But these will not go against the King nor those will not go for the Lord Protector they own not the Power nor the cause c. All which we have now satisfied The Sects also oppose one another and only side with themselves What now shall we do Admit we are exigented and the Magistrates wisdom and faithfulness enjoyns him against all dangers and sufferings of the People and to all accommodation and his honour lies thereon but Magna Charta and Law will not allow thereof so he must sit still and see Magna Charta and Law destroy his Country by giving way to Insurrections and forraigne Invasions as wanting Souldiery to make opposition Can Law or Lawyers answer this No no our principles and Positions sure are too hard for them all Save the people any way then oh ye men of Might though you destroy the Law and c. Thirdly suppose That 110. Magna and Law c. will not allow Taxes nor Sesments nor to raise money or means any way without a Parliament c. yet the Governours place as afore is to save us which he cannot do for our great Priviledges by Law Magna c. is to destroy us rather by not allowing such savings though on exigents for this see Sect. 113. and be satisfied 111. What need I instance more this foot of Hercules hints to you what his whole body is and so how to shape his garments for him 112. The priviledges of Magna c. I allow of and claim as we are capable of them but we disclaim them and must be allow'd to provide against their malgnity if saving Magna Charta through our failings on exigencies will destroy us as afore is instanced 113. Now if the highest Judge who is trusted to the uttermost of Trust shal press for or take course for means beyond what Law hath provided for and shal urge the publike occasions for them and addresments are thereon to the Judges to know the Law sure I conceive the Judges are quit if they comply to the highest Judge as if to Moses and make answer that the Highest Power is Universal Judge both of particulars and for the Publike as was Moses particulars to ease himself he hath made us Judges of yet given us the Laws for our guide and so not left us to our wils nor own judgements and this power he may at pleasure cal for and place it where he please the publike Power for judging and ordering he hath reserved to himself so we have not to do with but we can tel you that if it be demanded for the Publike then by the instances at Magna Charta its Law sufficient for the Law is not above its Lord the Publike or common good and for the truth of his pretence you must not dishonour him with suspition whom al the people have honoured with so high a Trust and it s conceived that he wil not so abuse the Trust of the People nor abase his own honour so as to trecherize it to them so he hath Law on his side though Law side not with him or be against him as its for the Lord of the Law and as he is impowered trusted and made judge of al relating thereto and as his faithfulness enjoyns him so for the present either comply or address to him as at Sect. 124. Now because I have hinted that I conceived the best course to deal prevailingly and safely with those of highest power and place c. whoever they be is with wel and lin'd Language Penn'd and fitting addresments c. I wil here therefore for this once individualize and venture humbly to solicite his Highness in behalf of himself so of our selves with these poor following Lines of mine til abler Pens shal undertake it To his Highness the Lord Protector May it please your Highness That like as God descended to hear his servants Abraham and Moses in behalf of himself 124. and his and their people c. and as Man viz. the Syrian and Job their servants and David and Solomon the Tekoite and the two Harlots also descended to do as much and so imitated God in that kinde so you will be pleased to imitate God and such good men and do the like in behalf of your self and your people c. Your servant saith then to your Highness as Abraham to God God forbid the just God should be unjust and as Moses said Raze me out of thy Book rather then thy Honour thy great Name or this Thy People should suffer for what wil the Gentiles say if so or what is' t they will not say c. to the great dishonour of thy great Name c. In both which sayings they aym at the Honour of God and good of his people as first that they would not have Gods honour any way to suffer or receive the least touch or tincture of any blemish or abasement but that as he is a juct God so his proceedings should answer it lest it reflect on him to his dishonour Next they take care of their People and Brethren and so press God thereafter and God complies to them both in both c.
with Abishag his Mistris for the Kingdom followed it cause it un-king'd him and King'd his un-kingers in point of Power and asso of al things ad placitum the Parliament impowering his Highness In power King-like left him to himself in point of Power to govern if he would or see just cause which he may with our Principles and premises of just necessities and conducings as afore and as did and might the Lord Fairfax on the same account for none must be so silly as to think that the universal Power wil if it can help it be overpowered It may abide perswasion but no compulsive Invasion especially to unjust sufferings and dangers whatever in a wise policy it may connive pretend and comply to and it comes off honestly fairly and wel if with a little wronging al things considered for so Angels wil do Thus the Lord Fairfax did no wrong or if any but little also as of necessity inforced thereto but wisely Sentinel'd and Perdu'd it to prevent Surprisals and the better to surprize his Surprizers And the Parliament as afore outing the King and his Seed and immediately investing his Highness with the Militia the Kings Abishag or Mistris or rather with the Kingdom it self he succeeds the King as the next Man by an Act As their doings which they never undid of Parliament as Governour in point of Power either in Esse Posse or Potentia and thus besides al other Arguments he claims Right to the Government and if he Governs as he hath done and promiseth to do and provide also as we have hinted we are happy and he is worthy of the Government and We unworthy of such a Governour 53. But sure for this my doing I shal not scape censuring as a Flatterer a Time-server c. in this Tract c. I cannot deny but so it may be but I do deny that so it is Now who is' t can conclude from possibilities to certainties as that things are cause they may be which as they cannot say they say nothing for I can from possibilities if they be good Arguments make guilty the most innocent c. But the Laws of Logick and Love so of Civility Humanity and Charity are against such conclusions and in doubtfuls for the contrary c. as for the fairest and most friendly construction which to make good I have and do present you also with many allowable reasons and grounds for what I do and do here seriously and ingeniously protest that I would not have set Pen to Paper but to discover falshood and make Truth apparent for there is no reason that his Highness should be wrong'd or censur'd as an Usurper besides many other unjust Objections and Exceptions against him and the censurers go clear away as just and true in the same and his Highness remain as guilty to his great dishonour for Untruths in point of judgement do as much abuse as do those of relation for the people misled in either are thereby incensed against his Highness as if guilty c. so fal to factioning it for and against to the endangering of all c. 54. Nor may the censure of Flattery nor any depravings c. obstacle or check duties of any nature especially of so high concernment for so no good thing almost wil be done and many evils must be done for there is not any good thing but may be vilified and depraved nor any bad but may be rendred speciously good c. Let the Performer then stand clear in his own heart and Conscience and so rest resolved for the rest else farewel al goodness and good things if we be afraid of Sanballats Foxes who would demolish goodness it self they are so Bad. Object 55. You are contented that I do my Country al the good service I can but you except that I plead thus for the Protector also you would not have me to hint nor minde him of these his Rights c for it wil pride him and he is proud enough already Answ If it be any factious Incendiaries or trouble-States that object thus I answer Why except they at what they are the Causers of For had they not endangered our Country by crying up the King of Scots Rights and crying down the Lord Protectors and so divided and factioned the people to the Hazard and Ruine of al I had been silent so they clearly excuse me and condemn themselves of what they accuse me of by necessitating me to do it Whoever else objects I conceive this answer wil satisfie them also Object 56. But it s objected That the Law makes this or that not Treason except against a King nor bindes except for a King c. so such are not Traytors nor capable of Tryal as such c. Answ If so I know not what to say to such a Law nor such Lawyers and yet they shal know by and by that I know what to say to both so care for neither of them in this case By this also it may be they wil say that the Parliament could not nor can his Highness now make Laws or Ordinances without a King c. Oh the force that is in words ceremonies and opinion But we shal shew by and by that our Principle is too hard for them al as wel as for al at Sect. 16. However they wil by this if so enforce his Highness to King it in Title to entitle him to the aforesaids But we wil take to pieces these positions and examine them c. so shal we see what confession they wil make 57. If as against the King be Treason what then is it against the Kings King Sure the greater is greater then the less and contains it Now whether the Peoples welfare and safety be not greater then Charls Stuart's Right if Right see Sect. 3. to 17. Then whether Salus be not highly concern'd in the present Governour thereof see Sect. 28. c. 58. Note our Principle Kings the highest Governour in point of Power however cald or entituled in al things as Salus is necessitated or justly conduc'd to especially in point of Safety so his own safety in relation thereto so that as afore neither Words nor Letters nor no Law for or if against nor any thing is valuable or pleadable in opposition thereto else the aforesaids were higher then the highest to which all at Sect. 16. stoop yeild and comply yet some of our Laws and Lawyers as afore are lawless and wil not so must be out-law'd c. 59. What 's the word King but a composition of Letters in themselves nothing for to people of another language they are only sounds c. so the power of the word is in thy conception or opinion of it or of custome but the right power is in the extent of just power next in the worth and perfections of the person impowered See then what most Kings are at Sect. 51. to 52. and see what his Highness is at Sect. 4.
to 5. and so who then are Kings 60. His Highness hath the Militia of three Nations in his hand Doth this or the Title King King Next he is chosen in points of choice beyond all or most Kings or Governours as afore also hath choice parts Kings these or the Title King 61. Is a King of Scotland alone cause call'd and ceremony'd like a King such a King as is the Protector of our three Nations 62. There was no King in Israel c. There was then to be none for they never had any What 's then the Meaning but that there was no Universal Governour at that time Governour then is the Genus and so contains all Species or kinds of Governours however call'd which howsoever in point of Species he is yet a Governour or Ruler in the Genus Thus Judges Captains Priests Prophets and Kings at different times King'd it in Genus and Species though not alike speciously 63. Treason then against the King was not as he was a single Man or as call'd King but as he was the Universal Governour in whose safety the Peoples safety was concerned It was not Treason as it related to words expressions or Titles but to his place or office and its relate the people as afore 64. Let the Lord Protector then have what name or Title you please it matters not he is a King in nature as well as the rest or best However as he is the Universal Governour Thirty two Kings as call'd and Translated Joshua slew on this side Jordan they were I believe but the highest Governours of Cities I think the L. Mayor of London is for hâ—â— time as good as the best of them in whose safety Salus safety is concern'd this and that or what was Treason to the King so call'd is the same to him at least he being more c. its Treason then to the Publike for any to attempt upon or against her Highest or Chiefest Governour Defender or Protector to the endangering her Protection Welfare and Safety 66. It s considerable also that Law hath two parts viz. its Ceremonials and its Essentials c. its Ceremonials are words expressions and names so also such and such ways courses and forms to proceed by c. its Essentials are Justice Rights and Safety of which this last is first so in competition Justice and Rights must comply to Safety c. If the Essentials must comply to Safety what then can the Ceremonies of Law in just competition with its Lord the Peoples Safety say to it What reason have they or is it ignorance obstinacy or wilfulness c. Must the Lord the Publike Welfare be a servant to its servants Yea be destroyed by them viz. by words and names so by manners and ways of proceeding Ceremonials all to the Essentials afore the Essentials at Sect. 16. in competition comply but our Trivials are very troublesome 67. Remember then as afore that the Highest Governour as Salus is concern'd and necessitated is not bound to Law it self much less to Lawyers or any Ceremonials for in behalf of Salus he is Judge and Lord of the Law as is conducing 68. Else as afore how could Salus on exigents be saved or provided for if words and letters say nay and none might gainsay them 71. So may he act also do and undo without yea against Law yea Law it self much more Laws Letters which are oft great lets to its intention as the Publike is justly necessitated cause the Publike is Lord of the Law and who made it for its own end and not against and if in error or accident it be against it must be made to know its place is to give place 72. Well but yet ye are not at quiet but are much troubled at one thing you would fain be free Englishmen and not under the Sword nor Taxes Be it so Give then these Weaklings their wils c. so the Army is disarmed and Taxes discharg'd and now I hope we shal hear no more news of you and yet what means this noise this clattering of Armour and Weapons this thundering of Canons and other shot this bouncing and running of rampant Horsemen to and fro what these shriekings and cryings out of all sorts Whence these streams of Blood How came these mangled and slain Carcasses Whence those frighted Fugitives What 's the matter of this smoak fire and flame c. Surely from hence all Your Army discharged the Hydra Faction hath charged you with ten Armies for that one and so overcharg'd you for now Royalists Peers Prelates and Priests so Lawyers and Gospellers of all sorts and fashions yea every several Sect Church and Faction are in Arms to offend one another and defend themselves and to Rule and Soveraignize it if they can and Forreigners hearing thereof take the advantage and strike in amongst them and whil'st your selves fight for the bone the stranger Doegs may chance get it however the Land may be ruin'd before it be righted or recovered by any side All these miseries and this our bondage your licentiate liberty your freedom hath brought us to which the bondage of an Army and Taxes would have freed us from and now you wish when too late oh that the Army were on foot again to save our Heads c. and for Taxes you would rather then fail take the Divels counsel part with all rather then your lives or rather then Husbands and Wives Parents and Children also near and dear friends and Kindred should be parted by slaughters and massacrings or so mangled and made away and your selves live a dying life of grief care misery nakedness and want even to a continual expiring 73. Had the poor Savoyans had a protecting a defending Army which could they have been in season aware of sure they would also have taxt themselves according to the Divels Doctrine rather then come under the hands and Paws of such Divels c. 74. Le ts know then your minds in season whether you will have any protecting Armies by Sea and Land Brave Royal and Imperial Forces or no to save you from Royalists and the rest that so we may know how to please you though we please you not 75. That the King of Scots as call'd hath no right to the Government is without any more adoe apparent in nature and reason from what is already said to any common understanding almost how then to the comprehensive as having contrary to the very end use and being of Governours sided with his Father against his Mother his Country in transcendent trecheries c. and that his Father was highly trecherous to his trust appears by the Lord Chief Justice Cook of Ireland his Kings Case heard accepted and confirmed by Parliament on which the King was executed by their order besides his oft needless and causless oppression of the People as appears at Sect. 95. 76. Again the Parliament made an Act against any of that Race for ever being Kings and Governours of
turns the House out at the Windows and like an impetuous Torrent bears down their Laws their Magna Charta and all things afore him and yet he doth no such thing but bears up all In their positive and lâ—teral strictness he bears them down else they might upon some emergencies or exigents bear him and his people down but in their fair and well condition'd conducing Intentionals for the Publike good he bears all up So what he in their positive acceptation suppresseth to avoid suppression he advanceth by wise Respectives and so puts down Solomon the Wise Moses was wise Solomon witty with the Wise For according to just necessities he invades and evades Law and so adds alters and abrogates c. and yet neither Usurpers nor Arbytraters it as we have or will shew for all being perform'd according to our Principles and premisses he alters not their Magna in its intentions but only in its dimensions as contracting or enlarging it as it best conduc'd and so bends and inclines it to just necessities inclinations and in so doing magnifi'd it and himself Thus as some of their priviledges by reason of their weaknesses or wilfulnesses in their journey might prove offensive to them he contracts them so enlargeth their liberties and priviledges in binding them for it s a freedom a priviledge to be bound when if at liberty we would mischief our selves thus our Chyrurgions to free us binde us and our Physitians do almost kill us to keep us alive and make us live So their right Priviledges would have wrong'd them and it was some necessitated wrong'd doings enforc'd by themselves righted them at that time in that condition Circumcision it self their most essential priviledge and the flower of their Crown or Charta c. was circumcis'd and though in its nature seemingly most unseemly savage and severe yet as it was enjoy'd and enjoyn'd it was their only badge mark or character to distinguish them from Heathens and Pagans and so render them refin'd as the People of God so that a curse went on the uncircumcis'd and now it was a curse to be circumcis'd for for their forty years journey it s laid aside and so in that point they pass so long for Pagans Their Law for Theft is altered to four-fold satisfaction or servitude so they hang not as do we but reserve their Delinquents for useful service private or publike yet to give the privated satisfaction which done they return to themselves and are their own men again A most severe Law or tryal for a suspected Wife is added but seeing I cannot reach the reason thereof though reason there might be I compress c. and chuse rather to think then to express my self impertinently or to my compression These three are only instanced to make appear his self yet not self-ish alterations additions or abbrogations as wise respective considerations call for but infinite more of all sorts may be observ'd he did for as appears in Exodus Leviticus Numbers and Deuteronomy he new modell'd their whole Government both Civil Ecclesiastical and Military yet for the Publike Good Peace and Safety sake and not for any by-ends of his own I put all on Moses cause Moses to the people is all in all Infinite troublesome and chargeable sacrifices did Moses also institute and put on them besides a world of other busying performances to take up their giddy heads in their long journey enough to make Loyalty turn Loyalist and Religion a Rebel and yet these Rebels rebell'd not as yet Their Civil Government he wholly alters adds to or abrogates as appears by his four last books for it s said Moses did or commanded this and that c. By their Religious or Ecclesiastical Government he doth the like for he sets them a seventh day with the other 3 commands never articulately set or commanded afore he also dictates to them the six last which of themselves are Dictators and so set themselves but not their ceremonies as Reason saith plainly Thou shalt not steal but it saith not so plainly Thou shalt restore just four-fold so its disputable what Retaliation is rightest The whole Priesthood were of his creating and he maketh his brother Aaron a Prelate or prime Priest he robes rayments and ornaments him from head to foot with taking Types Ceremonies and Oculars The Occults were laid up in the Sanctum Sanctorum where only the High Priest might enter to take the People the lesser the lower or subordinate Priests he also creates principles and lessons them as he did their Prelate of their charge and offices c. and when he sees his time he disrobes Aaron and robes his son Eleazer in his place The Military Discipline he also orders settles it in chief on his Disciple and Servant Joshua Painces Nobles and Priests so the Souldier and all sorts obey him and nothing is done without or against his order nor any thing left undone that he commands or countermands He punisheth to the purpose the 3 Rebellious Princes and all their company and complices for their bold prate as What hast thou to do with us thou Usurper we know thy Original and whom thou art Art thou any more then a poor cast-away Num. 16. recovered by accident as if to cast us away under colour of saving us Whence then these thy presumptions In short thou takest too much upon thee Moses What wilt thou who the other day pretended to be our Deliverer only now turn our Goaler and binde us to thy severities some of them under the notion of Sacrifice A fine piece of Hypocrisie What wilt thou that wast against King Pharaoh's Kinging it so his Oppressions Cruelties and Tyrannies also against Monarchy and Kinghood or such Kingly Government Wilt thou now Lord and Master yea King it over us for what Monarch or King ever did more or so much as doth the Monarch Moses Are we thy slaves or vassals that thou handlest us thus arbytrarily for thou hast raz'd out our Laws our Priviledges our Charta c. and put what thou pleasest in their places and if taken knowledge of then thou punishest or destroyest us at thy pleasure witness thy massacring of three thousand of the Lords people at about Exod. 32.27 beside many other mischiefs done to us c. Again thou hast under pretence of a Paradise a Canaan a heavenly Jerusalem c. brought us out of Canaan as out of a Country that flows with Milk and Honey to an Utopia that hath nothing in it of acceptables Num. 16 13.14 but only of name fame and opinion for not Egypt now but this thy Canaan is our House of Bondage from which would to God we were freed and delivered c. make us not blind Moses cause we cannot see invisibles which thou only as a Magi mayst c. if thou canst In short come thou down to us if thou wilt for we will not come up to thee c. But
Princes or Governours of Nations or of any sort there is seldom knowledge of or respect to perfections but to partiality only for the passions and affections of love and hate fear and hope friendship or relation to so power force or fraud and an hundred by and particular ends as packt hir'd and faction'd thereto and not choiseness chose the chosen yet this is call'd free choice and the liberty of the People so magnifi'd and cry'd up but we must cry it down for down it is in nature though thus grac'd I say then that Licentiateness is not a liberty but the only bondage Were fitting Boundaries set for choosing to fetch in the Choice the wise worthy and able and keep out the worthless c. also to keep the so chosen within their said bounds that they extravagant not I allow then of such a Liberty else not But these useful Boundaries they would also cal Bindings and a loss of Liberty and Priviledges so it appears that their Freedom is only Licentiateness which is the only Bondage as afore and our Freedom is conducing Bindings c. now how we shal agree I know not seeing we thus disagree 52. Things thus considered shew me if you can the Man the Parliament King Prince or Power whatsoever so chosen in al particulars c. but I know you cannot however he is so chosen the highest Governour if the just and universal Sword be Supreme or highest as clearly shews his Right and quits him of Usurpation and enjoyns al sorts to obedience and al the Duties at Sect. 50. And that 's enough to make good our Assertion and yet the Desertless would desert him though thus asserted We have yet somthing also to say concerning the Lord Fairfax which seems to suit with this point Know then that when the said Lord Fairfax had the universal Militia or Power in his Power and that the Parliament and City bandyed against him and the Army to disband them and in conclusion rise in Arms to enforce it he held his Power for his own and his Souldiers Honours and Safety so for his Countries and finding himself in plight to put them to it did so and to make short came in like a Conquerour yet as conquered with Modesty and Mildness for what Lex talionis would have allowed him to do to such as would have undone him and also endangered the Nation to ruinous Division let Justice her self judge considering that both He and the Army had been most faithful and valiant in behalf of them and our Country But I take it that it was only the The Pulpits Incendiary I take it makes this good Presbyterial party of the Parliament so of the Clergy and City that incensed the people against him not for the common good sake but their own ends only as that the Presbyterie might Prelate it under the Notion of Priests and so crush all other Sects in Religion as call'd but themselves The name of Presbyterie is not offensive to me but their natures of Pride and Pretences which produce contention Rom. 14. so nor Reason allow not the sword but the sword of the Spirit and yet the sword also against Invaders of the Fundamentals so the Peoples peace c. the only Sect as out or against Religion if such a Regiment be against it and Righteousness in that point for it However it appeared that he was a Prince in just Power also used it Prince-like as defensively and not offensively also for just Self and Publike ends and this he might and so may any for its the end of Power so to do To wise eyes he was Roy in Right of Might and just Power if used as afore and the Parliament but his Vice-Roys and did act only on their bene gessere and his bene placitum or permission for what he then did he could always have done and might on our premisses else not but support them rather as the end of just Power is both to support and suppress Wherein came he short in that little brunt of his Highness However he shewed by that Act what he might and would as he conceived conducing and as justly necessitated and so would my Excepter do if in their place Serpentinely save his head and his head his Country c. as the general or just particulars necessitate why else is' t a Power but for such ends For can any one in reason think that just power impowered for that end or however being in Nature Reason and Religion bound to right what they can the wronged whether Individuals or the Universal as did Moses in both who though not formally impowered yet having Power righted his individual wrong'd brother and next his Brethren the People and so may any with our cautions principles and premises else not Can then I say such Powers see themselves unjustly and inhumanly acted against for all their Humanities which rather cal for Gratitudes and Gratias instead of such ingratitude and yet like sensless Momes sit stil it cannot be Can they also see their Country neglected as not acted for as it ought or acted against as it ought not and like the sensless sit stil it cannot be However it ought not be Hints or memorandums but they may Moses-like without our Cautions act against such Actors yet not without our Cautions c. Subordinate Swords and Powers have their Superiors or the Supreme to awe and command them and enforce a rendition of their Powers but the Supreme is King in Nature and asks more then Grace to govern it and it s wel if any way governed For who shal say to the King Or any highest Power in point of Power what dost thou Capitulate not then oh thou naked Man petulantly and daringly with the Brandisht and Flaming Blade or Universal Sword or Power lest it sanguine it self in thy Sanguis but rather Serpent-like save thy Head so thy Feet yea thy whole Body by thy application to our application and addresment else al thy pretended courage and faithfulness to the cause are but foolish and vain-glorious follies as insensibleness wilfulness and stubbornness insteed of resolution and courage for c. To what end should a Venice glass malapertly justle it or contend with an Iron pot except in our way of Oratory of Reason and Humanity As spare me oh noble Sir I pray you for I am too weak and brittle to deal with you so chuse rather to Incumbe then try it out with such a Combahant Al Powers though unjust wil yet if they can Rule and not be Rul'd and that oft-times unjustly but if justly though unjust happy are the Rul'd But just Powers may according to justice and just necessities rule and over-rule Know then that just or unjust Powers though a little unjust are Just for God himself found folly in Heaven amongst his Angels c. The King himself was of our Judgement and we of his That to part with the Militia was to part