banishments also hamper your licentiate liberty of Conscience as they will call them as so many extravagancies from the Orthodox Faith and their implicite fooleries then when too late your prudence will see your improvidence to lose such a favour through your insensibleness ingratitude and licenciateness c. then may you like the Brazen-head cry out that time was but is not for now its past 35. Nor do I reason cunningly on purpose to establish his Highness in the Government otherwise then I conceive is right also conduceth to the peace welfare and safety of our Nation c. beyond any change that can be accidentally or forcibly made but as for what may be carefully wisely and peaceably contrived for his Highness Honour and his Posterities safety and our Nations c. surely will in prudence and providence be complyed to for the safety of the Nations is his so each ones safety c. so its hazards dangers exigents or ruine are his so his posterities so each ones also for they are so interwoven that the web will be quite lost if either be lost c. Personal greatness may be good and necessary for the honour of our Nation as the Presenter of such a People is ocularly conspicuous as well as in Fame and Name for that such appearances begets it as they did in Salomon who made use of both to beget amplifie and continue his greatness and as the Mayor of London must not only in name Lord it also in power and extent of Command and Government exceed Barnets or St Albons Governours but also in ocular and specious presentments else his Sun of glory may decline and retrograde it as on the Dyal of Ahaz With all humility I do therefore presume as love duty and loyalty binde me for his Highness so our Countries welfare and safety so each Individuals that in season before death natural or casual prevent thoughts may be how to leave this our Country now under his Highness charge so his Posterities safe and secure in its after way manner and kinde of Government lest Greatness alone without Safety bring us all to little or nothing it will much conduce to his Highness honour so to his safety whilst living for when the adversary sees his hopes dasht by a future certain way of safe Government he will find it bootless to attempt on the present Governour or futures and for my part let his Highness Posterity have the name and honour of the Presentment thereof yet in such a secure way as may secure themselves and us all which sure for their safety so our Countries his Highness will comply to and cast for as for his own life time I do think that all or most do conceive themselves to be as well and safe under him as under any other Governour whatsoever from experience of his care and wisdom hitherto But Sir you are Mortal and withal momentary therefore honour your Name and your Posterity whilst here and when gone by so providing for them that so al sorts may account you their Countries Saviour next their Saviour Sure I am a Member of our Nation and so concern'd in duty and with all humility to exhibit my conceptions by way of hints and memorandums for its and your good Sir as the Syrians servant said to his Lord and Master familiarly Father what if the Prophet had said for your good so and so how then when he only adviseth you to wash and be clean return home safe sound and secure c. and his servants advice he took well and obeyed it and so was saved c. else c. Did not the Lord Joab also hear a poor woman from the Wall c. by which King David's City was saved so the Citizens and the Lord Joab and his Army also All which else in opposition might have been lost and destroyed one another And Salomon hints also of a poor man that saved another City but c. It s the highest of honours to leave all safe and they and theirs are worthy of honour and dignities that do it but honours and greatness without safety is to stand on the precipe of a Precipice as pinacled on the highest point of the Temple ready for precipitation which thou O God in heaven and you gods on earth I humbly pray you forbid by timely providing for and against all for and against which till it be this whole Nation stands so placed as afore though not minded if your Highness should miscarry which God forbid for I see such clandestines and ambushments attend continually for your surprisal that I faint on thoughts thereof both for you and yours our selves and the whole Nation c. 36. But yet fully to clear it that I partialize not in my plea in behalf of his Highness let 's suppose that Perkin Warbeck or the Traytor Raviliac or the Rayler Rabshekah or the Excepters own self had inforcedly and so usurpingly gained the Government and governed much amiss also but not destructively I yet would yea I ought to support them though not for their own sakes yet on the terms and cautions at Sect. 28. viz. as my Father my Mother my Countries safety is concerned in them except I could evidently find a way to displace them without endangering our Country to murthers slaughters fire famine and all sorts of devastations to ruine also safely and certainly without the aforesaid miseries supply their places with better men c. else as good abide as we are as run such hazardous adventures c. 37. Why then attempt against the Lord Protector whom we have or will prove no Usurper but to have a true and just Right to the Government as also governs well though not to each ones fancy or minde nor may nor can c. For God himself in Samuel could not do it for no remedy but they would discharge him though they could no ways charge him c. 38. Would his Highness resigne and will us to fit our selves with Governours and Government to our minds the whole Land would be in a confusion factions like Hydra's heads would multiply and so divide us we should never agree cause each one would have his friend or one of his Church or Faction to rule that so that party or faction might rule in and by him Are we not in a happiness then that the place is possessed by which means we are kept from ruining our selves to place one there who when there though it were God himself as afore he cannot please men of contrary minds humors and ends nor the same man in his several humors so humorous and vain a thing is man 39. Let the Exclaimer and Excepter by imagination place himself in the Government and cast how to come off without casting so with honour in corresponding it wisely with other States and Princes and giving his own people content let him present before him the continual Suits and Petitions of different Sects and parties and that he is
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.
the place of Prophets or any other to say to them as Samuel to Saul 1 Sam. 15.17 and Nathan to David 2 Sam. 12.7 8. the Lord hath rais'd thee to this and that also thou hast had and now hast and mayst have so and so Why then thus Why so and so c. And thus memorandum them modestly what they are and whence and whither they must c. and so caution them against contempt and injuring their Brethren the People and to al kinds of accomodations of them Next these inconveniences following fal on the Governours side by reason of the Peoples ignorance and want of self-government viz. slightings and contempts oft to disobedience and rebellion to the ruine of both sides so that Governours are enforc'd to use force also publikely to State it and to assume or entertain Titles and al kind of specious pretenses and awful presentments though self-ly humble and contemners of al only to beget awe reverence and respect and so obedience peace and quiet and to quit the contrary c. And God in Scriptures allows of Titles as my King c. yea of Cyrus my King mine Anointed nay God doth hyperbolize it and saith of al Powers You are gods and if gods what not in point of Titles so of al answerables As in David and Solomon and divers others both for State and Estates As just and wise policies advise to for conducings sake and against al unjust seducings abusings or betrayings thereby c. But none I say did ever Monarchize or King it as did Moses though never King'd nor Titled nor invested by the People yet sufficiently and authentically invested and authorised as we have proved and being answerably aided both from Heaven and Earth against his rebellious opposers titles or specious taking or overtaking presentments of any kinde he needed not having such chastising Miracles to attend him as made him awful and rendred him rather like a God then a man in point of Power for Thunder Lightning Storms and Tempests attended him from Heaven and from Hel or the Earth Earthquakes Chasmaes and Voragoes were at his command c. These attract awe reverence and obedience sufficiently so he needed not any other attractions as Titles or the Glories and Braveries of a Court but where they are not Conspicuities may be of consequence For al Powers are not furnished with Thunderbolts from Heaven as was Moses so nor with Chasmaes and Whirl-pits from Hel as was He. Again we bow and bend to al Inferiour Powers with a reverend and humble respect as to our Parents and Masters entitling them according to their Relations Places and Degrees also obey and reverence them and as occasion is of gaining any favour or to attain forgiveness of any offence we beg and entreat and bend also yea and kneel it and what 's al this but in nature petitioning the like to Governours that yet are governed by the highest Governour we stand bare bow and bend also petition them and that with humble language and posture answerable to their Places and Powers as we would gain favours yea Justice and our Rights c. or to pardon our offences c. Thus we do to Governours of our Hall-companies so to the Lord Mayor the Judges and al sorts of Magistrates c. and wil you do less to the highest Powers And if it be more yet it may be less and not so much by way of proportion considering them with the Governours afore Object no more then but perform your duties by giving them their dues c. And for any objection you can bring out of Scripture as you shal not affect Titles nor give Titles to any man nor call nor be call'd gracious lords had I time I can easily answer them by Scriptures so by Reason which is Scripture to the wise and it s in part done already by what 's done Is not Sarah commended for obeying and lording her husband Abraham and yet they were consorts Potiphars wife preserv'd her self in al things concerning Joseph til her lord came home What 's due then from the remote in Degree and Relation if such Relates must so retaliate Christ the contemner of Titles and vain-glories in himself as not of this world yet said You say well I am your Lord and master c. But I cannot further enlarge and to the wise I need not and to the wilful I wil not so I do for this time period this point 126. And now I wil make bold with a few words to all stranger Princes and States Powers and Potentates of all kinds neer or remote in behalf of their people so of themselves and us To you then oh you Soveraigne Powers c. I address my self in these following lines BE pleased to take notice that much of what 's said to his Highness our own Governour relates to and concerns you also what so doth you may more self-ly apply what not pass by However I hope that you will find that I have done you not only all the Right I can but all that can be done you Justice So your Honours and great Names and Renowns enjoyn Retaliation answerably in points of Protection and happyfying the People under you that have denuded themselves of all their Powers and invested you therewith and by so great a Be-trust have put themselves wholly into your hands and powers resting only on your Honours Nobleness and Faithfulness towards them which to forfeit or fail of I want expressions to say what it is Let if not a Christian yet a Pagan principle prevail with you for though delivered by a Christian as by Christ himself and so belongs to all Christians yet it s a Natural a Rational a Moral and so a Gentile Principle likewise and belongs to man as a man so that if Religion will avail with you so if not yet Reason and Gentilisme must so you must of necessity Do as you would be done to and so retaliate rightly as afore Take heed Oh all you Powers that you Atheisme not the people by your Actions which are seen into which if you do I know and you may know what attends you Teach them not nor justifie them not by your doings You punish and that justly petty failings respectively as Murthers Thefts Trecheries and all perfideous dealings c. and render such base and vile people What then are your selves if you do the * * Without just necessity like that is Take from or oppress without * * Publike or private just cause or bereave of Life Limb or Liberty is' t not murther theft and injustice and what are such by your own condemnings and executing such Is' t not also an abasing your selves in your Honours and Renowns c. by such dishonourable courses as render you infinitely below your selves Doth it not intimate Atheisme and Hypocrisie to the ruining of Religion and so your own and all kinde of Regiments if seen into by the People For pious policies and
hope the generous Souldiery of al sorts wil be satisfied and my Readers also rest resolv'd c. 128. I have now done only I wil conclude paradoxically as venture to entertain a hope beyond or against hope as that the world is grown so ingenious that none will take exceptions at what I have writ no though I accidentally cross them in their private ends as they cross themselves and theirs in crossing the Publike which in conclusion wil one way or other tend to individual sufferings and crosses al which I labour to prevent by endeavouring to prevent divisions and factions so the raging and forraging sword likewise fire and famine with al kinds of devastations and miseries attending war that so they may live in peace and safety and enjoy one another so what they have with sweet and serene quiet and content c. and if for this they wil hate me I am out of al hopes ever to gain their love though I merit it for I cannot nor can any express love care faithfulness or affection beyond the aforesaids And now I have done being come to Hercules pillars or Ne plus ultra my FINIS POSTSCRIPT MY earnest desire to make sure worke before I end hath begot these following Lines It s considerable that the expression Parliament as ours of late are condition'd is accepted too entirely as if a fair and wel-body'd Unite compos'd and made up of many Individuals or Unites in that one Body as if also united in their hearts judgments ends and aims for the Publike good as are their presentments and pretences and so were disclaimers of al self-ends as they clash therewith but we find it otherwise For first instead of the honourable name of a Parliament which if right is their due they are if dissected in the general a composition of Sects Factions and Parties divided in that seeming entire and united fair Unite or Body c. who have their self-ends in opposition one of another and al of them in neglect and opposition of the general as it affronts their particulars In short it s like a divided Kingdom and so it s rather a Kings * Ruine of any Government Doom then a Kingdom c. Thus considered To whom should his Highness and the Souldiery have resign'd their Powers Not to a Parliament sure in the right sense but to a divided Kingdom as to several parties and factions to enable them to ruine one another and al of them the Publick whereas the General and Souldiery preserved them from so doing or being so done to for they would have fallen foul or out amongst themselves and contented for the Power only to over-power the rest and the Presbyterie were the most likely to carry it as to appearance the strongest party as the Lord Fairfax story makes good whose Principles are to Prince themselves and precipitate al sorts under the notion of Sects c. al which his Highness and the Army foreseeing how can it in Reason or Religion be expected that they should so tamely deliver up their Power to several parties as fore al adverse to one another so to his Highness and his party also and that under the notion and presentment as if to a Parliament rightly constituted Each party or faction also desires and endeavours for the Power only to overpower the rest c. Do they not then justifie his Highness and his Party who have it to hold it whose Principles are only publike and self preservation and his precepts and practise hitherto make it good Do they not then condemn themselves for condemning him I appeal Certainly if wise each party were they would be glad he hath and holds the Power for should he resigne it amongst them it would enforce them to implore his re-acceptance thereof to prevent the resignation of their Lives and Beings by destructive contests about it Parliaments if right I honour as much as any and I know that there was in each of them many wise and good men worthy of honour which I may not here individualize But what 's this to the multitude amongst whom the honour and reputation of such are lost as was Christ in the croud And as are the reputations of many wise and good men who suffer in and under the general notion of the giddy headed multitude I say as much by al notion'd Sects Parties Factions and Churches or however call'd that there are many wise and good men amongst al sorts of them but they are in points of reputation and distinction lost also as afore in the multitude and so suffer as much as the most insufferable amongst them But ' cause al sorts are so choise of their Governours let them chuse of the choycest as of those so prais'd in Scripture as afore Let 's know your minds then whether you wil have Moses or Joshua or Saul David or Solomon whereof if you chuse you know what to trust to by their stories Be wel advised then before any of them be sent for or else give God Almighty time and directions to creat you one Object But the Lord Fairfax deliver'd up his Commission and Power without all this ado and no such Issues ensu'd thereon Answ What are Examples to Arguments Are accidental Issues also grounds for wise men And yet the Lord Fairfax might see himself so his Country and his Party in safety for that he might foresee that the Power remain'd in the hands of his own Party as with his Souldiery c. who sure would not suffer their General to suffer as would not Sauls servants see Jonathan suffer an example somwhat suiting with this And this was no disobedience ' cause such an obedience was not due Again the Lord Fairfax might foresee also that his Highness was to supply his place whose Wisdom Fortitude and Faithfulness he might from experience be confident would secure him as the Souldiery did Jonathan Object But his Highness was impowered only to defend and not to rule and govern Answ This Hydra multiplies in heads under various Visors for expressions are altered but the Objection is answer'd afore under other Notions and Rendrings But we wil lop off this head also and so I hope send the Hyleding packing We say then that the People impower'd the Parliament to rule only and not to over-rule but whether they kept to this rule or no I appeal So if it be the Parliament that thus object we answer them by themselves as afore Again we say that it 's not a right Parliament but so many divided parties that object and so its best answer'd by not answering If any one party or individual person object we say that parties or persons are no concluding Judges c. But we have justifi'd the Power where it is by the Lord Fairfax story pag. 22. so by Moses story page 54. Sect. 97. so his Highness own story Sect. 43. to 53. besides divers other places and lastly as appears in our Army Armed p. 9. Again let