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
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.
be Lastly It s self-ly to alter good or bad Laws for better without giving the people their due and right of honour and consent by way of a Parliament if They and the Time be capable thereof if not not but this is a fair condition failing if a failing Again Law is self-ly absolute and therefore as occasion oft are or may be it s very injurious dangerous and destructive Reason is respective and so wisely varies from Law according to just occasions and necessities for Publike good and so avoids what it can such sufferings and enclines to all conducings To rule by Law then if it prove as at A. is for ought I know to rule like a Mad-man or a wicked and wily Machiavel as under pretense of zeal to Law to act lawlesses as things dangerous to the Publike This is to rule by Will and Lust and cuningly colour it with Law and so is arbytrary power though Legal Will therefore and Arbytrarie Power as you cal it yet if qualifi'd as at B. is the only wise just safe and lawful though not legal ruling and governing See then to wise qualifications and let foolish articulations and quarrellings go Our Position in it self is right though any one under any colour or pretence should do wrong by it Wrong grounds either in degree or Pedigree Clamour no more then hence-forward that this or that is without against or contrary to Law and therefore Arbytrarie if our Position at B. bear it out seeing it hath reason wisdom and the publike good and just necessities on its side and only ignorance and folly against it And except so qualifi'd we allow no deviation from Law but will that each Individual but not the publike suffer and attend its alteration by wise Suffrages c. But the Law hath held us too long from the Lord and Judge of the Law to whom we now return to perform the remain of our Duty We say then That 102. The highest Universal Judge may as I have in part said afore self-ly judge all but yet according to the Laws in being ' cause they are each ones rule and guide else they might be surpriz'd and betray'd c. But he being the highest Judge is a Chancelor also and as he may create a Chancery so may he self-ly Chancelor it and check the ridged letter of the Law for its intention which the subordinate and substitute Judges cannot do without appeal to him or license from him from hence grows pardons as the offence and offender may admit thereof which ask many considerations why one for the same fact may be justly pardoned and not another as this for one of them as that he hath been very faithful and serviceable yea a deliverer of his Country or as his life may exceedingly conduce thereto and our Country would suffer much to lose him but the Truth is here are more considerations to be had then I can now consider of 103. So all publike Offices that relate to him he must self-ly perform or see perform'd and he ought also to call them to account about their faithful discharge of them to the people or to him for the people also to hear the people if he can in their appeals and punish their abusers c. and this is Moses yea King-like King David descended to hear the tatling Tekoite and his son Solomon the two Huzzies the Harlots Surely the Judges in difficulties of Law may not self-ly resolve it but as Moses's Judges who it may be might some of them and in some points be as or more able then Moses yet as it was dubious and so too hard for them Moses as Joab to David must have the honour of it by acknowledging it his right of place so as if of ability though somtimes not so able so that he with them or any other of his wise Counsellors may resolve it though Moses self-ly resolv'd all 104. Certainly it concerns the highest Governour who is Judge of all and should could it be judge all it concerns him I conceive to be an absolute rationalist for that reason is the intention of Law and the Gospel also though some Lawyers and Gospellers oft reach it not but being so where Law fails or is dark obscure or ridged yet right reason will reach it and if he be not strongly rational the Lawyers but especially the Gospellers will be too hard for him and ever and anon surprize him one with this is Law that not also ere is no Law for this and here is Law against that c. and those of the depraved Clergy will with their wyles Metaphysicks and Supernaturals beguil us and out Phusis Nature and Reason and grace also but they ought not nor shall c for we shall I hope finde Commensurators for all let them commence as high as they can But Magna Charta is pleaded in behalf of our Priviledges so Law also 106. This Magna c. I never read but now I will read somthing of it yet by imagination only and when done answer them and by that answer all as are so condition'd the rest will answer for themselves This Magna Charta is Law and Law is in part already resolv'd and here the rest shall Suppose then as followeth 107. That the People did well and wisely make sure work for the priviledge of calling their Parliaments once in two years and to sit till such or such a time and this they claim still except as wrong'd and a great piece of injustice and breach of trust in the Governour not to make good the same I answer Are we in the condition we were will our present condition allow thereof If we were as we were it were claimable but not as we are The King Peers Prelats and Priests of all sorts had their places in Parliament or priviledges to their minde and so had Lawyers also so when Parliaments were call'd they need not faction it for their places being already plac't and that in great pomp power and command and question'd not their security they were so secure till at last Elihu's little dark cloud appear'd whose expansion and extension they foresee would cloud their whole Heaven of glory and render it dark and despicable But now every Parliament is packt and compos'd on purpose of several parties for the restauration of the aforesaids Also the Priests of all sorts sect it so do all religious persons faction and party it yea the several Churches clash so that the distinct Bodies of Parliament and People make one Body of Dissentanies or things divers and some of absolute contraries so that what by the weakness of some and the wickedness and wilfulness of othersome and the ignorance of most time is lost in confounding contests Also Religion's rigidness and Meandrian intricacies are too hard for most of them so for all sorts and doth more confound and trouble then doth confusion it self The infinity of Sects and Opinions makes good what I say which to
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
HER SOVERAIGNTY c. Sect. 1. WE are constrained by the ignorance and pravity of the Multitude to Tautoligize it in repetitions even to a wearying of our selves and the world with words and yet it will not do and therefore we must yet do it So we are forced to present our selves on the Theater once more in behalf of * The peoples safety and welfare Salus her Soveraignty so in behalf of Salus her * The Governour Soveraign c. Her Soveraignty we make good by the Arguments following His by Sect. 43. to 53. so 78. to 83. § 2. We wil first begin with Scripture Arguments the better to infallible it yet as fortified with right Reason also in things of this nature else were they forfeited c. We will next pursue it with right Reason which wil self-ly infallible it yet not to the * Ignorants and conceiteds self-ish but together we dare inscribe it with Scriptum est For Scripture § 3. Christ saith the Sabbath was made for man yea for Individuals how then for the Universal It was made for him chiefly in points of humanity as in Acts and Offices of Mercy Charity Love Justice and just necessities see Deut. 5. That thou and thine both servants and beasts may rest and remember that thou wast a servant in Egypt and how acceptable and welcome Rest was or would have been to thee c. 4. Thus in just competition all things comply to Humane necessities and God is then best served in the omission of Sacrifice for Mercy so you cannot glorifie honour serve love obey and worship God better then to decline him and incline to or prefer Mercy before Sacrifice that is wave the Sabbath in its religious rites duties and observations if they clash with Mercy make God then on just occasions and grounds a God of mercy and you magnifie him most for his mercy is above all his works and doth magnificent him but yet take heed you incroach not on mercy's good nature beyond our cautions which if you do Justice will be meet with you for shee is bound not to see Mercy abused 5. Again it s better that one man die then all the people perish and now all the people must perish to inright one unrighteous man 6. The Man then to die was a righteous Man the People he was to die for were most unrighteous yet he must die that they may live Now all the righteous people must die for one unrighteous man that he may live to live on them and Lord it over them 7. The Man then to die was a God also the People he was to die for were * By do generating Divels and yet he must die but now c. 9. Thus much for Scripture Arguments in behalf of Salus Soveraignty as justly necessitated We come next to right Reason which agrees with Scriptures so it s the same in Nature though not in Name 10. Right Reason saith then That Physick and Food are servants to their ends life and health So Kings Princes and Powers are the like to the Peoples safety and welfare there being no other end and use of them as such but such c. 11. Moreover we see that all sorts do and must one ways or other as they are able venture their single Individual persons lives estates and rights for the Publike or may be justly enforc'd else the Publike might perish and so the Individuals thereof 12. Magna Charta so Law Priviledges and Rights are pleadable twixt Individuals and justice is their due accordingly but not by any one against the highest publike Governour in opposition to publike necessities or as they clash therewith of which how and on what terms he is Judge judge ye by Sect. 83. c. 13. Here no Law for or if a Law against is of no value the Principality of our Principle will not allow thereof as you shall find ere we have done and you do find afore what God hath doth and will do in the like case in what relates to him In short we cannot allow Law which is but a bare name a very nullity in this case a dead thing enlivened onely by letters and words but most by opinion to Lord it over its the Publick Lord whose servant it is and by and for whom it was made and may if it carry it self amiss be chastised Sure it was not rais'd to raze him c. The Parliament Law-makers were Law-breakers as the Publike was necessitated 15. I conceive by all the aforesaids that Salus Soveraignty stands clear and is apparent and so who are true and who are Traytors thereto so that now we may venture to inscribe it with Scriptum est We next reason and infer from the aforesaids as followeth That 16. Seing God and his Laws so Religion Reason the Sabbath and Sacrifice likewise Individual rights yea the very lives honours and estates of good honest just and innocent men have do and must on just necessities lose and decline all self-rights and comply to necessitated Salus What then can nocent Charls Stuart or his siders with say for themselves who for forfeited deputative Rights forfeit their faith love and loyalty to their Lord the Publike welfare by exigenting it to intolerable sufferings and dangers yea to ruine by factioning their Country into Divisions and Parties one against another in an hostile way Do they not by this render themselves Traytors as contrary to trust duty and engagement to trecherize it Are they not Murtherers and Thievs of all slain and lost and taken from on both sides as inforcers thereto I appeal Again 17. His Right to the Crown is not Natural or self-ly Hereditary but politick and deputative and so is as are other Laws alterable though they had not forfeited it as is conducing to the welfare and safety of Salus how then as forfeited also On which grounds they did make it Null by an Act and by another Act condemned him as siding with his Father c. 18. And as there is a Law that made it Treason and so to forfeit self-rights of life and livelyhood as of lands and estate c. for attempting against the King as the Publike welfare was concerned in him and the King did and might by Law and Reason exact the same as so relating to the publike good of peace and safety by the same Law of Reason or lex talionis as much is due upon the King or any of his yea more as more engaged by trust oath honours and tribute or revenues of and from the people for that end and purpose and the King himself by his opinion and exaction of the same saith as much and so condemns himself and his for Delinquents as so acting and justifies his executioners for their acting thereafter on such If it be said that the King traytor'd such or as it related to himself only and not as to the Publike I answer It may be so but it rendred him weak
never free from complaints of one nature or other nor from Visits and Addresments to and from Forraign States and Princes or his own people how also he is never quit nor quiet from clamors and exclamations of crost parties that he cannot nor in justice may not comply to then likewise the continual dangers that attend him from the revengeful envious and hateful as any way crost or not complyed to and how he cannot please any though he endeavour to please all so that surprisals do continually haunt him by reason whereof he cannot have time to come off in his thoughts and cares about the aforesaids and a world of things more which much check him in his recreations and refreshments so in his retreats besides the awe and fear of trecherous surprisals Surely all things afore fully presented to him would awe and affright him from approching the Throne and go near to cause him to Reproach it 40. Take up Arms then if Arms you will take up even with your Enemy as you esteem and call him seeing he sides with and protects your friend yea your self and your Mother your Country that bare you and brought you up yea oppose with him your dear friend your King so called for your Kings sake your Country and for shame be no longer be-foold with pretenses hopes and promises of Castles in the Ayr and aery Utopia's nor with smiles and salutes of how dost my Brother and by and by you are thrild or smit under the fifth rib remember all the hazards you undergo at Sect. 34. so divers other places and for future compress and comply and do no more so and so recover your selves like men for I will assure you you now act like children babes and sucklings 41. It s our wisest course then to comply to the present Government and so settle an Agreement amongst our selves to prevent divisions for there is no likelyhood of bettering our selves had we free liberty to do it but of ruine rather and did Forraign Princes and States see us so setled it would stave them off from attempting on us and so secure us and enable us to attempt on them especially on those that have wronged us and will not right us c. But 42. I will now make head against all excepters and objectors whatsoever against his Highness as an Usurper and so to have no right to the Government c. which is sufficiently done in our Army Armed and Protector Protected with what else is for ought I know objectable against him but I will with addition of this fortifie it I hope past forfeiting c. 43. Be then ingenious upright and fair conditioned my Reader I pray thee and do as thou wouldst be done to cease judging censuring and condemning till thou hast seen what 's said in his behalf and then let not the passions of partiality love or hate obstacle ingenious judgement but come off like a man c. Let it be remembred then that when the Lord Fairfax declin'd going against the Scot his Highness being then in Ireland whither he was sent to curb that stubborn and rebellious people which Caesar-like or rather like himself he did in a trice preventing veni vidi vici with vici only he was then sent for and chosen by the said Parliament to undertake against the Scot which he did with the like success and suddenness all things considered his Highness was then also invested with the Militia or Sword as Defender of the three Nations which is in nature Protector yea King as so self-ly sworded and as so chosen by the Parliament he was chosen and impowred as afore by the whole Nation each individual therein as in the Army Armed and Protector Protected is fully set out and made good against all opposers and objecters be whom they will c. 45. Again his Right of Turn and place chose him for he was next in place to the said Lord Fairfax so it had been injustice and a dishonour to him to have declin'd him and incline to any other without just cause of exception as unable or unfaithful or short of sufficientcies to undergo but his apparent perfections and the Parliaments continued choice employments of him spake and evidenced for him as afore 46. His own known worth of Wisdom and Care Fortitude and good Fortune chose him had the Parliament not chose him as the hopefullest to preserve defend and protect our Countries 47. His own so his Souldiers Honors and Safeties chose him and would have justified an usurpation and retension as call'd til secured against after claps of dispowering and then of over-powering and I conceive it had been Self and Publike Trechery not to have so usurped or assumed also held the power til he had throughly provided for his own and his Souldiers safety as afore so our Countries also what he could 48. His Countries necessities chose him as in likelyhood its most hopeful Deliverer Defender and Protector by reason of his known perfections of faithfulness wisdom fame and fortitude and these are beyond the giddy the ignorant the partial and passionate vocal or articulate free choice of the people as call'd And this alone authorised Moses to assume and hold the Government for the Peoples safety c. 49. Lastly As so chosen and impowered by al afore God also chose him for whom or what Wisdom Reason Justice Mercy and just Necessity chose and allow of God doth must and wil approve of who is them al c. so he is of God and by Divine ordination as wel as by humane which also yea therefore is also Divine being as afore So he is chosen by Divine and Humane ordination the Governour of our three Countries deny it who can But for his Government it concerns his Highness to look to it for I meddle not with it only his Right thereto and I think I am right c. 50. The aforesaids standing clear and good I say then that reverence love and loyalty are his just dues as to any King or Prince that ever was as he is beyond them al in points of choice and desert as hath or shal appear so also is a sobriety in judging and censuring of him about things out of our reach and out of his oft-times to act as he should or would so many lets and obstacles of al sorts Governours have that they cannot as they should or would c. 51. It must not be forgot then that according to Sect. 44. his Highness is chosen and impowered with the universal Militia and so King'd in power according to the Law and custome of choice as by the free Votes of the People and I say somwhat beyond in that way of choice as chosen by a Parliament chosen by the People who in respect of the rude multitude of the Country chusers are a company of wise and knowing men having also al our other Arguments that Index-like points and sends them to him Whereas in chusing Parliaments or Kings
people as they can for his pretending right or wrong I have and do send you to Sect. 124. and if ye have a better a wiser way on pretences surprisals or exigents c. shew it and we comply c. 91. The intention of Laws is to save us and do us good if the letter and intention clash which will you cleave too for to contraries you cannot and to destructives you ought not make the Laws then Oh ye Lawyers more wisely and in plain terms that admit not of such doubtfull and betraying constructions that so we may not be befool'd nor destroy'd by them nor you Object 94. If thus as afore say you why then was the King call'd to accompt why suffer'd he c. for he had his pretences c. Answ Truly if we had not had a visible authority and powerfull power to deal with him wee ought to have suffered according to our position rather then indanger our Country to ruine but the whole Nation who sent up the Parliament and were bound in Honour Honesty and Conscience to second them and were satisfied about seconding them came up by hundreds and thousands c. offering to live and die with them So that to my seeming we made it hazardable and doubtfull by dallying with him for I conceive he might easily have been surprized long afore but wise and just policies might prolong it for usefull ends sake So I may be deceived therefore will not deceive so I judge not 95. But as there was a visible likely and an authorised able power as afore in likeli-hood to carry it without such indangering to ruine c. so there was causes proportionable for such procedure as ye may find in the L. Chief Justice Cook 's Kings case But what likely and just pretence could the King have to want and so raise treasure by ship mony Privy seals Pole-mony and what not hee was at Peace with all neighbour Nations Princes and States So also within himself so was not inforced to keep three Armies so long on foot to keep three Nations from Armies also to oppose Forrainers nor to have such forces at Sea to oppose our many enemies that would have seiz'd on us he was no way exigented so might take his course by Parliament but have not we been surprised by the Hollander and exceedingly exigented as unprovided most of our forces being abroad or unready and a long time the contention held to the expense of much treasure neither Rupert nor the French nor the Brest men of War medled with him imploy'd he so many brave Fleets abroad and that for useful honourable and humane ends and uses as in mating the unmatchable The Hollander Turk and redeeming of many poor be-slaved souls did Forraign Ambassadors throng in upon him as on us who for the honour of our Country and our Governour thereof must be answerably entertain'd and so must those sent abroad accordingly And must not his Highness of force though self-ly humble keep such a state and port as may keep up the honour of such a State or People also his own State answerably as the Presenter of such a People so that nothing may render us despicable but rather double respect as was the Sheba Queens about Solomon and though Solomon counted all things vain it was but respectively for he knew also there were other respects that rendred them useful His Fame as vain as it was by this accompt yet made him famous and did much conduce to him in points of fear love aw reverence and revenues c. 96. And what if our Countries our Nations c. were called the House of the North or Nore or of Great Britain as Spains is in a Bravery and Glory only to out-brave the House of Austria 97. But if you be not yet satisfied about your Highest Power and Governour his just Power and Place as necessitated though I conceive I have sufficiently asserted my Assertion What say you to this of Moses following Sure you dare not question his Right of Governing and Judging seeing God in the Scriptures appears for him and against his opposers so dare you not charge him as an Usurper But if you dare not I dare and yet am I not insolent for I can discharge him when I please I say then that according to the received Tenents of Usurpation he was an Usurper but according to our definition or right Acceptation at Sect. 47 48. c. he was none but very Authentick and Lawful Who is' t proves Moses chosen Governour by the universal free choice of the People If not What was he then by your sayings But ours quits him and so renders him a true and right Governour and a Righteous one also 98. But you will say he was chosen and call'd or sent of God so no Usurper What 's this to man as to them who know it not They had only Moses word in his own behalf for it except they would accept of him for his Miracles sake which yet they car'd not for as of God For can you say that they entertain'd him ' cause of God Surely no they were not so Godly For why then excluded they Samuel whom they knew was of God Why outed they God himself in Samuel Samuel this stubborn this rebellious this stiff-neckt people have de-thron'd uncrown'd and dis-scepter'd me as well as thee Sure they that care not for God himself care not for any sent from him so it appears they entertain'd Moses only as a most hopeful Deliverer and upon no other grounds he giving good evidences thereof by his wisdom care carriage faithfulness and miracles c. and the same grounds kept him in Government for they knew not how to better themselves So we say that Moses was truly justly and authentically chosen and impowered according to our Tenents so that none of their choicest or best chosen Kings or Governours were more lawful Powers then was the unchosen Moses 99. But we will begin with Moses ab origine that we may the better see the true state of things for our use It s necessary then to take knowledge that the Israelites liv'd together in Goshen where Joseph plac'd them and not mixtly or scatteringly amongst the Egyptians so they had their own Religion Laws and Government Civil and Ecclesiastical which they enjoy'd about four hundred years till Moses time their Laws must needs be their Magna Charta their Rights Dues and Priviledges viz. to preserve them in safety amongst themselves so in their Rights of all sorts and to relieve them from wrong c. These none but impowered Powers by choice and consent might justly invade or evade by adding to altering or taking from except with our cautions which it may be they were not capable of as are not many of our Pleaders for Magna who are oft too positive and absolute and so indanger or destroy all But when the Monarch Moses comes he seemingly heaves the Door off the hinges and
seeing Moses though he did thus self-ly Monarchize it yet it was not self-ishly but for the Publike good he still varying as necessities and conveniencies varied 250 Captains amongst them so though he might decline Law yet he vagar'id not therefrom nor governed arbytrarily c. It cost these Rebels dear as the ruine of themselves and their whole Families as an exemplary punishment to deter and awe others from the like attempt and so was conducing to the saving of the whole Body the Family or House of this People by lopping off a limb thereof which else by such factionings and rebellions might have been endangered to ruine Nor did Moses spare his brother Aaron nor Miriam his sister but handled them severely for their severities to him as in their daring to vie it out with him in right of Power c. As What Hath the Lord spoke only by Moses Hath he not spoken by us also See Numb 12. so that Miriam was leprous'd as white as snow a tincture that fairly set off her foul and black qualities and the Prelate Aaron was put to the Penance of a Palinodia or Peccavi Alas my Lord Moses I beseech thee charge us not with this sin I know we have done foolishly Here 's a great descention of a Brother and a Prelate to a Laick Brother Surely the Prince the Monarch the Laick Moses was in Power Place and Nature superiour to the Prelate Aaron But now the * Words of Contempt Laicks are a Exod. 32.27 Lay people and the Levites their Lords till some Moses be-meet with them He also commanded his Priests the Levites by his Law Martial without Tryal to kill and butcher their Brethren and they obey and so kill'd three thousand at a bout and ever since many of that Tribe have continued Butchers * In their cruelties to the people He inforc'd the People themselves also to drink the dust of their dirty Calves though gilded and of their gods cause golden Thus he hath the whole Legislative Power in his hand as appears by all afore He also self-ly judges all sorts a long season till on advice he made Judges who were accountable to him c. yet in all these proceedings nothing for self-ends but only as necessitated or convenienced for the common good for if Kinghood Neer to a Queen as being a Kings daughter Prelacy or pleasures or his own ends he had aim'd at in their delivery sure his Queen-mother Pharaoh's daughter and Egypt for her sake with his own wisdom learning and policy as a Magi would have gone neer to have King'd him however to advance him as high or higher in all likelyhood and that without any such sufferings or danger of ruineing by so rude and boisterous a people how then is Moses an Usurper How Arbytrary in Government by the aforesaids Yet I have heard that Machiavel makes him both though he be neither But what may not Much-evil do if we undo him not which we will if we can For should the People have had the Government in their own hands and only askt Moses advice and counsel in point of their deliverance or should Moses have taken any of them in by way of counsel and advice surely they had return'd to the house of Bondage again however never to Canaan for by dissentions disputes and contentions oppositions and contests they would have destroy'd themselves in the way so he was necessitated to Monarchize it and self-ly manage all as without the People or their Parliaments consent or councel and yet he doth all things wel wisely and faithfully for their good And this may be his Highness case at this time why he dare not as we are factiously divided qualifi'd and condition'd make use of Parliaments or People in points of advice and counsel lest contests and disputes for self ends and priorities of parties and places to rule and carry it delay or cross all and so his Highness is enforc'd to Moses it all along 100. By our times Tenent also Joshua was an Usurper for he was only of his Master Moses making nay what will become of most of their Kings and Governours Saul David and Jeroboam excepted who were only authentick according to received Tenents as chosen by the People as well as of God For Saul see 1 Sam. 9.2 For David see 1 Sam. 18.5 For Jeroboam see 1 Kings 12.3.20 Solomon was only created by his Father the rest created themselves for neither did any Law or the People create them Ergo The People may by our times positions and practise as did the three Princes against Moses afore and some of our Clergy now against his Highness rebel it and so most uncivilly malapertly and audaciously mouth and clamour it against their Kings and Governours to the incensing of the People and so to the endangering the Publike also not owning them for lawful Powers and Authorities the Judges nor any can acknowledge or act under them but might for good examples sake had they Might justly rebel against them though to the ruine of all A most judicious and Judge-like kind of reasoning Thus might most of their Kings and Governours have been serv'd But our principle viz. The Safety of the People is of another minde and flies to our cautions as to so many Cities of Refuge from such Sinons Yea consider further what abuses * Besides their own personal vices some of the best of their Kings and Governours offered to the People and yet our Principles and Cautions allow no ruinous rebellion but only to proceed as we have cautioned or as at Sect. 124 And we condemn all such actions for all the greatness of the Actors and say they deserve thereafter and its only Salus safety that saves both them and us Saul massacred eighty and odd Priests at a bout and ruin'd their City Nob with all the innocents therein both men women and children David make drunk and then murdered Uriah and ravish'd his Wife and most unconscionably gave half of his endeared brother Jonathans son Mephibosheth his land to his servant that Traytor Ziba and yet there was I take it oaths vows and covenants betwixt Jonathan and David to be faithful to each others seed Ahab most hypocritally under pretense of Religion as zeal to the honour of God and his name caus'd Naboth to be ston'd as a Blasphemer and that done stole his Vinyard also under the same vizor Solomon also opprest the People so one way or other as it obstacled his son Rehoboams Kinging Yet the People wisely conniv'd at all in Solomon so in the rest rather then endanger the whole Publike by inciting clamours or rebellions or any unseemly malapert provoking carriage or language The three aforesaid degenerated Gentlemen or Princes What 's a Libertine in prisonment to these so to Moses proceedingss Saul David and Solomon in these those particulars were yet good Kings and Governours to the General Must the General suffer or be endangered
excepted who performed beyond exception in their point of Redemption Be ingenious then oh you our Moses his adversaries and deny it if you can hath he not Moses-like declin'd all Egyptian pleasures blandishments and delights besides safety ease and rest and put himself on all sorts of hardships dangers and sufferings for his Brethrens sake Hath not his limbs life and liberty been engaged to disingage us Came he not seconded and fortifi'd with Miracles for this our time when miracles are miraculous as out of date Thus our Moses mated Moses respectively in miracles though not in multitude nor positively I am sure I have heard This That and the Other Victory hath been acknowledged miraculous and of a Divine Dye or the hand of God or a Deity seconding man take it which way you please its miraculous either for man himself to act so or for God to second a man so Now if Moses deliver his people with such hardships and sufferings each way will you not allow him to preserve himself and them when he hath done Which he cannot do but hazard both if he should deliver the Power out of his hand into theirs For how knows he how it will be handled He knows his own Power and Faithfulness an others he could not know But he knew well enough none was capable to that degree therefore he is necessitated to hold the Government from the whole Nation and all their Governours till he had tutor'd his servant Joshua for that purpose he also held it for their ends not his own except in part for his safety with theirs and it was a just and wise assumption and retention all things considered If you will say each one may pretend so I answer which answer may serve for all such allegations and sayings as for this they may so pretend and abuse with pretenses which I neither allow of nor can help but the Position as I have postured it is in self right though some do abuse with it Thus Moses was truly and justly their Lord As their Deliverer Protector at least yea their King in nature and point of Power though not of grace as wanting the beauty and glory of the Name King and some other ceremonials and perquisites necessary to opinion but not to judgement which saith that its Natures and not Names it s occults and not occulars entitle to the title King c. But some trecherous and politique pretending Cavaliers or Malignants would have Moses resigne up his Militia his Abishag or Mistris to Adonijah for it was only a Trust till delivered out of Pharaoh's hand as for future they were resolv'd to protect themselves or chuse their Protector But wise and wary Moses did see that this was but to dis-arm him and then arm themselves against him for when done he was undone For that now Royalists and all sorts of Malignants like the three seditious Princes with their complices companions would have call'd him to accompt for executing their King Pharaoh in the Red Sea and so un-kinging them for future others would have had a bout with him for changing their Laws and invading their Magna c. so for usurping the Government though all for the best c. Others for tampering with their Religion and bringing in a world of Novelties and so creating of Sects c. as they may please to notion them and all sorts for his inticing them out of Egypt their Canaan by his blandishments and flatteries of an Utopian Canaan for to them the Wilderness which was but the way to Canaan past for Canaan it self as being out of hopes and expectation by reason of their long their tedious and wearysome journey of ever meeting with any other being also tir'd with sufferings by the way amongst the rest the loss of their Egyptian Flesh-pots and choice sallads of all sorts troubled them so it was much better with them when they were under King Pharaoh or serv'd the Queen of Heaven though in Hell and sacrific'd to her then now as they are under their new sacrificer their earthly Monarch Moses whose Heaven to them is Hell So let Moses his intentions and endeavours be never so fair and good yet if accidentals cross he is crost for like weaklings they judge by accidental issues and not by ingenious grounds ends intentions and apparent endeavours c. Their oft murmuring against him as we have in part instanced makes good these to be their intentions on him could they with pretenses and arguments have argued him out of his Armor or to lay aside his lance But wise and wary Moses though Dove-like meek and milde he was and no Serpent yet had a Serpent and was himself Serpentine so would not be outed by arguments nor untruss to be truss'd up therefore held his power for his own and their good and safety and so improv'd it and abus'd it not for self ends Now whether the aforesaids suit with his Highness Actions Doings and Endeavours and his Usage by our seditious Korahs Dathans and Abirams in their exclamations censures and trecheries against Him ' cause of some crossing accidents and sufferings in our way to Canaan so in their intentions on his rendition of his power as only a Trust for that now they would trust to themselves and whether the intentions of those pretensions reach not to call him to an account for all As should Moses had he been so mopish I appeal and so do I whether they be not very good reasons in his Highness as in Moses to retain the Power had we no other reasons for his so doing but them But I add also that for his keeping the Power and Government with our cautions I see not but that God and his Highness are incorporated therein as I think I may make bold to say God and Samuel were so that to clamour except or clandestine it or to incense the people to faction or party it against him and so against their Country and themselves it s like those three seditious Gentlemen or Princes against Moses and so against God so now against our Moses as we have caution'd it is against God for we have prov'd him of God and so of Divine Ordination in his relation of right to the Government so that out one out both in that point And what are those that will out both God and man But c. Now le ts suppose that any King or Governour over us should which God forbid Solomon-like infinite it in Wives and Concubines or like Edward the fourth or King David abuse their Subjects wives and murder their husbands or Saul-like murder eighty and odd Priests at a bout yet none of these particulars justifie a rebellion to endanger our ruine nor to uncivil rude boorish and clownish clamors or impudent darings but only to reverend peaceable and quiet information for what Prince or Governour or men of Power and Place can bear such insolent dares and threatnings to their disgrace whereas men
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.
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