wonder you complain that 't is a day of rebuke of trouble and blasphemy And what kinde of blasphemy not from Rabshakeh sent from the King of Assyria but from prophets and ministers which say they are sent from God and should bring tidings of peace this must needs be rebuke both to them that administer it and to them against whom 't is administred it must needs be pitiful and sad work to blaspheme or speak evil of our brethren that profess the Name of the Lord when every word wounds our friends and the Name of God it must also wound our selves when if what we say be true 't is woful and sad when the best of it is that what is said is false and a mistaken passion You say further in the words of Hezekâ—ah The children are come to the birth and there is not strength to bring forth Did you say it with his spirit and faith you would do as he did rend not your own clothes nor others honors but your hearts and put on sackcloth and mourn before the Lord Did you believe that the children were come to the birth that deliverance were near you would not be so angry or did you travel with childe your selves you would retire into the chambers of your own Souls and not be quarreling in the streets or stirring up people to strife and contention Or did you think our Governors or any with them were in travel and wanted strength to bring forth you would not by contention weaken them as you do Let it be suppos'd then there is indeed a great turning aside from God our Savior c. into enmity self and pride what can you think to be the way to recover us Will the pulling down a Protector and his party with Accusations Wrath and Violence and setting up your selves or any other party in a way of Parliament Will this bring us back to God in love self denial humility and true holiness We cannot believe that you think it will but that you must think with us that love instruction and forgiveness administred in the grace and spirit of Christ to melt and break mens hearts these are the proper Remedies to recover a back-sliding people Now I have gloss'd upon the sense of the Subscribers I shall give you a more naked account of my own thoughts concerning this thing in these Animadversions I. First We are escaped from an outward Egypt but are still in that great City Which is spiriâ—ually called Sodom and Egypt Rev. 11.8 We and our consciences are free from men but our souls and consciences are in bondage to darkness to fleshly lusts to wrath pride and self love while we were under the power of outward enemies these durst not look forth but being now free from fear of others our own naughtiness begins to appear II. Secondly These noisom lusts of envy evil surmises pride and self-exaltation are of the same kinde and spirit with that tyranny that men exercis'd over us which being in and amongst our selves do pierce and wound us more than when they were over us in others III. Thirdly We have gotten a greater outward liberty and dominion than we have wisdom and strength of grace to manage which is a dangerous evil to be over loaded with greatness prosperity and honor more than is proportionable to our spirits 'T was a wise desire of Agur Neither poverty nor riches but food convenie it for me A little grace that shin'd clearly in a mean condition may be smother'd and choak'd with worldly Greatness when I see how little of the majesty of the spirit of God there is and how carnal mens mindes are I fear we rose too soon and are come forth into Power before we are fit for it or it fit for us and if it be so we may fear we shall lie down agaâ—n in our old Egyptian graves or a worse hell till by some sharp suffering our spirits be more refin'd we do hang over a dangerous pit of confusion and wrath by a meer thred of Gods good providence therefore it concerns all especially our Governors to be very humble very meek and patient tender and subject to what light shall come forth from God for if God should be provoked but to cut this thred or to take off his hand from protecting of us we are like to be the most miserable dishonorable and abominated people in the earth IV. Fourthly Our corruptions which before lay hid and in this time of freedom break forth are more than we expected are noisom and foul offensive to our selves and visible to others and they come in as a flood upon us in all places in all things in outward and inward things in civil and Church affairs so much that we know not how to resist them neither is there visibly appearing in any sort of people a remedy for these evils or a spirit able to deal with the huge Armies of Lusts that overspread Religion and men professing godliness This is a great disappointment we looked for Peace Righteousness Truth and Glory to flourish but behold Folly Enmity Distraction Iniquity and Shame covers our faces This doth vex and grieve mens hearts and every man complains of this and that and most with the Subscribers fall upon them that are in power because they do not cure these maladies and lead us into a better state generally it causes wrath bitterness and rage against these evils in others not in our selves not considering who it is that says Isaiah 43.28 I have profaned the Princes of the sanctuary and have given Jacob to the curse and Israel to reproaches not that the reason of this great displeasure of God lies at home in every mans heart if they did consider this is a divine hand and the ground of it is in our selves and in the very state in which we are being much in the flesh and carnal we should at least be still and silent and not increase our evils by open and shameful Quarrels but rather heal and hide them by Love and Repentance V. Fifthly We in the outward things as matters of Government are yet intangled in the maners and customs of Egypt and ignorant of the Judgements and Statutes of the Lord or of our own land for a way or form of Government of our own that is proper for a godly people we have not yet discover'd to us therefore every one lays hold of some broken pieces of Egypt The Instrument patches up one and a Council and the Old Law and Parliament the Subscribers seem to be for a Parliament onely But all these things about which we contend are parts of the Old Babel and the Subscribers themselves as much in it as any as we may see hereafter Now these things must needs vex our spirits having not yet found out a way suitable and sit for us Though few know what we ayl or what will cure us onely our feet are in the stocks and our mindes uneasie and unsatisfied we kick
Christs Kingdom the Extirpation of Popery and Popish Innovations the Priviledges of Parliament the Liberty of the Subjects and an equal Distribution of Justice were declared and fought for and Tyranny Oppression Injustice Arbitrariness Destroying the Priviledges of Parliaments we declared and engaged against But how far some men have now receded from and acted contrarily to the dishonor of God Scandal of Religion great grief of many faithful men and the strengthning of the wicked in their principles and justifying their practices we leave to the consideration of all those that are sober and wise III. Moreover the unadvised and unwarrantable changing of the Government and a swearing thereunto doth as we judge put a Necessity upon the chief Undertaker thereof to overthrow the very foundation of a Commonwealth and to maintain the things comprized in the said Instrument whether right or wrong And to turn the very edge and dint of his Sword against the faces and bowels of such as should or shall declare their Consciences contrary thereunto IV. As a consequence and fruit of this Forbidden Tree many of the choice Servants of God and Faithful of the Nation some Gentlemen Ministers of the Gospel Soldiers c. are imprisoned without knowing their Accusers or having so much as was granted by the Heathens to the Apostles or the benefit of a fair and publick trial according to the Fundamental Laws of this Nation V. Under pretence of Necessity still to continue the heavy Burthens of Taxes Art 27. â—â— 30. Customs Excize c. upon the Nation without yea contrary to the consent of the People represented in Parliament and contrary to their own Instrument VI. Notwithstanding all the fair pretences and promises of Reformation yet what abominable and horrible Impieties Injustice and Oppression are there couched and covered under this new Form from the head to the tail as the Prophet saith treading in the footsteps of their predecessors witness the receiving of the Honors Profits Customs Benefits Tenths and First-fruits coming in formerly to the Crown the Exalting of Sons Servants Friends and Favorites though some of them known to be wicked men to the highest places and greatest preferments which the good Rulers of old as Gideon Nehemiah and others did not do because of the fear of the Lord the bondage which was heavy upon the people Witness also the Unreasonableness of the Army to have so many Officers which might easily be reduced to a lesser number and both Officers and Soldiers for many years to receive their pay even in a time of Peace when the poor Peasants or Tenants who pay but Ten shillings Rent per Annum do pay out of their Penury to maintain them in their Pomp and Luxury VII We cannot without grief mention the sad eftects of the secret Design of Hispaniola to the loss of so many mens Lives Expence of so much Blood and Treasure and the indangering of this Commonwealth by Invasion as also thereby rendring us a scorn and a snuff to all the Nations round about Lastly We do Declare and publish to all from our very hearts and souls That those of us that hand any hand in joyning with the Parliament and Army heretofore had no other Designs against the late King or his party save as they were Enemies to the Lord Christ his Kingdom and people hinderers of his work and Oppressors of the Nation and that it never came into our hearts to think or intend the pulling down of one Person to set up another or one Unrighteous Power to permit another but as we aymed primarily at the Glory of God so likewise at the general good of the Nation and particular benefit and just Liberty of every man And it grieves us that any just cause is given them to stumble at Professors or complain that they are deprived of their Freedom and several ways more oppressed than in the days of the wickedst Kings We do also believe in our hearts That though the wors t things are not without Gods permission and providence yet that this Government is not of Gods Approbation or taken up by his counsel or according to his Word and therefore we do utterly disclaim having any hand or heart in it And for the Contrivers and Undertakers thereof we suspect and judge them to be great Transgressors therein and so much the more because they are Professors of Religion Declarers Engagers and Fighters against the very things they now practice And it is most evident to us that they thereby build again what before they did destroy and in so doing they render Themselves the Cause Religion Name and People of God abominable to Heathens Papists and profane Enemies which is a grief to our souls to consider We do also detest the practices of these men in imprisoning the Saints of God for their Consciences and Testimony and just men who stand for Moral and just Principles and the Freedom of the Nation and people and their breaking of Parliaments to effect their own Designs We do also from our souls witness against their new Modeling of Ministers as Antichristian and keeping up of Parishes and Tythes as Popish Innovations and we disclaim all Adherents to owning of or joyning with these men in their ways and do withdraw 2 Tim. 3. and desire all the Lords people to withdraw from these men as those that are guilty of the Sins of the Latter days Matth. 24. and that have left following the Lord and that Gods people should avoid their sin lest they partake with them in their plagues Thus concluding our Testimony we subscribe our Names hereunto William Jones John Morgan John Thomas Evan Jones John Philips Thomas Jones John Beevan Thomas Lewis Gabriel Lewis Howel Thomas Thomas Philips Willliam Howels William Waters Howel John John Price Meredith Philips William Jenkins Thomas Prosser Jenkin Grissith Howel Williams Thomas Williams Richard Howel Watkin Price William Powel Thomas Powel Lewis Williams Lewis Reece Reece John Howel Reece Richard John Richard Price John David David Morgan Morgan William Morgan Robert John William Lewis David Thomas Edwards Reece John Jenkin Jones William Jones Ienkin Rosser Rice Rosser Nicholas Griffiths Lewelin Beevan Iames Powel Mirick Morgan Evan Meredith William Jones Meredith Rees William Edward Richard Roberts Lewis David Morgan Iohn Richard Thomas Meredith William Wilkin Rice William watkin Reece David Watkin David David William William Philips Iohn Williams Henry Thomas Iohn Iones Iohn Farmer Henry Meredith Trehern Morgan Richard David Evan Iohn Edward Evan. Thomas Evan. David Evan. Howel Waters Ienkin Waters Iohn Howel Philip David Rice Richard Edward Matthews Watkin Richard Thomas Evan. Lewelin Ienkin. Ienkin William Thomas William Evan Lewelin Iohn Lewis William waters Morgan David Iohn David David Walter Reece Iones Philip Iones Iervice Iones Edward Ienkins Watkin Ienkins David Thomas Rice Iones Evan Iohn David William Henry Williams Iohn Bedward Thomas Tunman Robert Tunman Roger Grissith Thomas Morgan William Price David Davies David
and so in time compose the difference I shall a little consider the Person and then his Place or Title 'T is better dealing with Things than Persons they are so nice and curious that a man can hardly handle them without offending especially if they be Great ones for there is a double temptation attends one in it 1. To Flattery to please the Court and 2. Of Detraction to please the People However this Person the Protector being the chief subject of the Letter and Paper I cannot avoid speaking my Apprehensions of him and being sensible of some ingenuity and equality of minde in it I shall do it without Apologie I shall onely give you my Observation of his Original what he was before these times and then what share he hath had in these late publick Transactions I. First this great Man is risen from a very low and an afflicted condition one that hath suffer'd very great troubles of soul lying a long time under sore terrors and temptations and at the same time in a very low condition for outward things in this School of Afflictions he was kept till he had learned the Lesson of the Cross till his Will was broken into Submission to the Will of God c. Religion that is thus laid into the soul with the hammer and fire is ordinarily more solid more useful than what comes in onely by Light into the Understanding I have had opportunity to measure as well as I was able most men that have appear'd in any eminency in these times and have always observ'd his Spirit as to the active or practical part of Religion as through as full as sound and as hearty in it as any yea more it may be what I have now to say is but my Fancy but take it amongst other things That the time of his extreme suffering was when this Cause of Religion in which we are now ingaged was at its lowest ebb and that when he came forth into comfort of Spirit and inlargement of estate Religion began then to spring forth into an interest divided from the Kingdom and Nation though it was low yet it began to look abroad and to seek either a new state here or in other Regions and so he suffer'd and rose or sprung forth with this cause as if he had one life with it II. Secondly His maner of appearing in publike Imployment hath been visible to all publike work seem'd to be exceeding natural to him his soul was one with it which made him act with more vigor than other men and so constant and steddy to it as not to be discouraged by difficulties nor taken off either by offence or by opinions of other ways as many eminent men have been a main pillar of the strength of it in all its changes I must be excused if I tell my thoughts of him I am the freer in it because they have continued with me in a long time of offence and prejudice concerning him There hath to me appear'd in him a singular spirit of Brightness Clearness Largeness and Self-denial of care for and love to the cause of Religion and honest men as much above other men as Saul was higher than the people in stature of body for which I did conclude before ever he had any Command in Chief that if ever this Cause did succeed he would be the Head of it He had an honesty an integrity a nobleness in him which did attract and unite honest men to him a love and loveliness in which affections of good people did concenter and a largeness to receive and comprehend all honest men of differing judgements and this He did by the vertue and dignity of his Minde long before he had the advantage of Supream Command to do it which was a proof to me that his inward worth not any outward accident hath given him his preeminence To his great industry faithfulness and wisdom in business he hath been always attended with a singular blessing of Success in all his Affairs and that constant both in the Field and Council and often times in some great works the Word and Arm of the Lord hath been reveal'd to him and with him according to the maner of Gods speaking to his people in these days by giving in to the heart some Scriptures with great power and spirit whereby his Faith hath been strengthned to attempt great things As he hath been often guided by the word of the Lord in his great Undertakings so I do think and have particular reason to believe that in that which is so much offensive to men viz. The breaking of Civil and Worldly Powers he hath had the same Authority and Word of Command Consider now such a person rising from great afflictions from whence he comes sanctified by grace called forth into pablique action and therein appearing in largeness integrity and courage assisted with the presence and blessing of God guided and strengthned by the arm and word of the Lord which above all sets the clearest stamp of Majesty upon a man according to the words of Christ John 10.35 If he called them gods to whom the word of the Lord came These things together are certainly a foundation yea the substance of greater and truer Honor than these last Ages have had experience of Yet he hath no reason at all to be proud nor we much reason to boast of him for though these are excellent things yet they have been shadowed and sullied with very great weakness that doth much eclipse their lustre for besides the dirt that malice cast upon him and the pollution contracted from the nature of his work which hath been destroying work and so impure besides these I say there is personal weakness rash passions sudden ingaging for and as sudden turning from things which shews want of fore-sight incontinency and inconstancy of minde some violent strains and leaps which have stretch'd conscience and credit large promising to oblige parties and persons and too short performance to give satisfaction which shew a minde not standing firmly upon its own basis of truth but carried off into looser ways of policy And though the tottering state of things may seem to excuse it yet certainly such actings so disproportionable to the truth and faithfulness of God do more shake him and with him the publique peace than any thing in the world But notwithstanding these or if not these what ever other weakness may cleave to him I must prefer Oliver Cromwel in querpo with the stamp of God upon him before Oliver Protector and all His train of Greatness and that His naked person with what God hath done in him and by him hath really more dignity majesty upon it than if he had with his Protectorship fetch'd from Westminster all the Honors and Titles of all the kings of England and therefore I think what ever may be fancied the Subscribers have done him no real injury in writing To Oliver Cromwel I have done with the
the common Justice and Honesty that is amongst men 'T is a great abomination though commonly practis'd amongst Professors rashly to receive and give credit to evil and false Reports of them they hate or that are of an opposite party and that too in a way of Religion which if examin'd will be judg'd by the common Light of Nature to be not onely Ungodly but Unreasonable Q. 4. Whether do you think that the great Iudge will judge according to that appearance wherein you now behold the Protector and his actions which is not so good as by the sight of the Eye and by the hearing of the Ear but by others seeing and hearing Q. 5. Whether though you are now admitted to be Witnesses against the Protector as innocent persons in the judgments of your selves and your own party it may be to none but your selves yet when he and you now two parties shall stand before the impartial Tribunal of the great Iudge whether then you will be able to lift up your heads to accuse him and will not rather be found as guilty as he and to stand in need of the same mercy with him Q. 6. 'T is true God will judge the Protector for any rash and unseemly word or act against any persons or things that do but pretend to God and for every motion and expression of Pride Falshood or vain Pleasures But do you not think that this Eye of God will pierce through this Mist of Calumny that is upon him Through this thick clay of worldly Greatness with which he is now dawb'd over and oppress'd and through the vail of Flesh which makes him walk unevenly and search his Heart whether it be Obedient and Upright or true to God and his work or false in it and seek to set up himself God will certainly prove and try him the secret spirit of his minde what it is in his work and when he hath done that do you not think he will search deeper than his Spirit in his work which may be weak and mixt and at last judge him according to the seed of Election the seed of Christ and his Righteousness in him And then let me ask you whether God will not so judge you Look through your vail of Duties Profession and Ordinances and try your Heart with what Spirit of Love Obedience and Truth you are in your work and whether will you stand to this judgment Or rather that God should judge you according to Grace to the Name and Nature of Christ written upon you and in you Sure the great Iudge will thus judge us at last by his great judgment or last judgment not by the outward Conversation nor inward Intention but finally by his eternal Election according to the Book of Life When you have consider'd these Questions let me desire you to reade the thoughts of my heart concerning the particulars of your Charge which thoughts are not upon knowledge of Fact but what account my Experience and Reason gives me of such things For if I do meet with such Reports as these as sometimes I do and swallow them down without trying of them and do bring them out again in Discourse I finde they do pollute my soul and that it is a very naughty Spirit that made me either Receive or Report them But when I have the exercise of any kinde of Judgment concerning them I finde cause to reject them the grief that I have receiv'd by them makes me more expert in trying of them Slighting and Blaspheming the Spirit of God I suppose some men bring to the Protector things in the Name of the Spirit that he judges weak and foolish Fancies those he slights others bring him things that he judges Vngodly and that as they think from the Spirit these he blasphemes or speaks evil of And this he may do in Passion and fleshly hardness not in tenderness to him that utters them who being grieved in his spirit says the Spirit is slighted There is Blasphemy in one man against another wherein both may pretend to the Spirit and this is too common There is Blasphemy against the Son of Man I know not that any amongst us are guilty of this Blasphemy because I see none come forth in the power and purity of his Spirit and if they do Christ saith It shall be forgiven them But for Blasphemy against the Spirit in that sence wherein Christ expresses it I dare not think any man guilty of it because the Spirit it self in his own majesty doth not to my sence appear but vail'd with humane weaknes Reproaching and Imprisoning his people We commonly call our selves and our party Gods people but that you are so excluding them or that they are so excluding you no third party or person can admit And for Reproaches you are even with them if not beforehand and I doubt would be in Imprisoning also if you had power The conclusion that I make is this Some of Gods people may for their weakness deserve and others in their weakness may inflict Reproach and Imprisonment upon Brethren Pride Luxury Lasciviousness I suppose you intend onely his high living though your words seem to charge his person with very foul abominations I am no Courtier and therefore know not what his Conversation is in private But in the times of my acquaintance with him I did not observe any such temper in him and in Reason Age and multitude of Business if not Vertue should keep him from such Sensuality now I have heard also some that have been his Servants near to him and strict observers of him report That his frequent Praying Fasting and Watching with other conscientious and strict Observances shew'd him inclin'd rather to turn Quaker than to loosness His way of living I confess I have sometimes grudged at as too Kingly and not proportionable either to his late condition or to the present condition of his Brethren or to his own affairs being in such want of Money But upon further examination of this Censure I do finde that such as you and I are living at distance from such Greatness our Mindes and Breedings being as mean as our Conditions and our Spirits narrow and rigid being outcasts also from this present Glory are troubled with a little Envie and so not at all fit to judge of it I finde others that have known what Greatness is of nâ—bler and freer mindes and live nearer to it say That there is nothing but what hath been ordinary amongst noble Persons not the tenth of what Expence hath formerly been and no more than is necessary for the Honor of the Nation This I am sure 't is a mean and low Spirit this that doth at once envie and over value uch Greatness Solomon that lived at another rate than the Protector gives us a true accompt of such mens conditions Eccles 5.11 When goods increase they are increased that eat them and what good is there to the owners thereof saving the beholding them with their
eyes Changing of Principles Your way of Writing shews you as unable to judge or Principles as I am our mindes are so short and distemper'd by passion that we cannot give a Rational accompt of the series of Actions If any cross our wills and opinions we are so much disturb'd at the sence of the present evil done to us that we cannot consider the good that such persons have done or now do for us All former things are forgotten and we are nothing but Anger and think them nothing but Mischief or Wickedness And when we are inraged we let fly at mens Principles being not satisfied to rebuke mens Actions Opinions and Works but would be aveng'd of their Principles too as if we would kill them at very heart pull them up by the roots and leave them in an incurcable condition Rotten in their Principles Mens Actions are crooked and various Mens Opinions or Understandings weak and uncertain Affections change as the wind yea we may see the Heart waver and stagger sometimes Evil sometimes Good carries it away But how far goes Man in the trying of these things Can he search the Heart to know what it is But Principles lie deeper than the Heart and are indeed Christ who is the Principle and Begining of all things who though Heart fail and Flesh fail yet he abides the root of all 'T is worth considering whether the Serpent may not in directing the blindeness of Man to charge all the weakness of their Brethren upon Principles intend to grieve and wound Christ himself I do but propound it to consider because this kinde of Uncharitableness is common most men thinking they do'nt charge home nor speak to the purpose if they do'nt reach mens Principles which indeed are safe enough from all mens Enmity But alas what a pitiful thing it is for us because by our expressing of our selves in words or actions in this mist of Confusion we justle one against another and offend one another our impatience presently rises high and we quarrel with the Principle and would indeed if we durst be angry at God that he leads not all men the same way with us For the Protector we do see plainly there is in him various Thoughts and Counsels sometimes he looks this way sometimes that way tossed about into several stations and postures of Affairs but of the Principles that move these things what they are and how they work I know not nor dare judge Forsaking the good ways of Justice and Holiness His way is in the wilderness and 't is crooked and hath not our course been so from the begining reeling and staggering this way and that way And this shews there is Vnjustice and Vnholiness amongst us which cannot be excus'd but must be bewail'd But whether our late turns which have been from your mine and many mens judgments have been a forsaking the good ways of Justice and Holiness I know not In the way of Justice and Holiness perfectly I fear we never yet were we may have mistaken it now but may I hope gain by mistake and be led into it by a way we know not For your confident affirming to the Protector That these things are even at present to be read in his forehead and your citing him to answer it before the great Judge c. 'T is such a high strain of Confidence that I am not able to deal with it You write as if you never intended to question your selves or be question'd by any other But I beseech you consider if there should be found under these high Expressions a Spirit of Enmity and Uncharitableness If you should present before the Lord the common dirt of Report which you gather up in the streets of the World and with it your own blinde Passions and Discontents what cause of sorrow and shame will there be for mingling such prophane stuff and such highly holy things together I 'll tell you what I think That you will repent of this business if you live and that long before you shall come nigh the impartial Tribunal of God and not onely repent of this Spirit but of your great confidence in it Blessed is the man that feareth always had you fear'd more you would have been more happy My Soul trembles at it not daring to come or to think that you should come to the Altar much less to the impartial Tribunal of God with such a Spirit There is much of this Trade abroad in the world men make it their work to take up Reports against them they are disaffected to and dress them up with Religion Scripture a shew of Zeal for God and then cry them abroad either in Pulpits or in private Discourse ordinarily mingled with either a bitter curse or a taunt and scorn So that it is a very great part of the Religion abroad to defame their Adversaries and this with great pleasure and a shew of Godliness I do desire that you and others would seriously weigh these Considerations upon Exod. 23.1 2 3. Thou shalt not raise or as in Marg. receive a false Report Put not thine hand with the wicked to be an unrighteous witness 2. Thou shalt not follow a multitude to do evil neither shalt thou speak in a cause to decline after many to wrest judgment 3. Neither shalt thou countenance a poor man in his cause Let us consider what Reports are generally They are the eccho or reflection that mens persons and actions make upon Empty Malicious and Proud mindes I. Empty and hollow mindes make a Report or noise The solid Christian his voice is not heard in the streets his work is inward at home upon his own soul and his conversation is in heaven with the glorious works of Christ But the formal Hypocrite is a Busie body exercis'd in the base and vile things of other mens iniquities or in the Report of them which are vain and impure things like himself II. Reports are brought forth by Malice did men love they would cover iniquity Charity thinketh no evil rejoyceth not in iniquity 1 Cor. 13.5 6. If a man did either love God or his Brother he would abominate evil not take it into his thoughts nor rejoyce to hear or speak of iniquity because iniquity is an enemy both to God and to his Brother But Malice which is the height of sin and wickedness makes a man love sin and delight in it because it serves him to pull down them that he hates So that he joyns himself to Sin and is Coâ—federate with it because it doth mischief to his Adversaries and therefore it is that though he seem to dislike it yet he gives it the advantage of his gifts his Zeal and Language to inlarge and advance it Malice is a very base thing but this kinde of malice is the worst A noble enemy trusts to the righteousness truth and justice of his own Cause and being satisfied with that can wait with patience till God bring forth his righteousness but scorns
excellency of one though clouded with the darkness of the other And then I would enquire whether this present dispose of power wherein it seems to be turn'd aside or turn'd back into wordly ways and forms or to make a halt in them and not to go forward into the Kingdom of Christ be not in great wisdom The Reasons of the Question are I. First I question whether that Saints as Saints are fit to Govern and am satisfied That they that offer at it are in no wise prepar'd for it having neither the wisdom nor power nor the love and righteousness that will fit them to govern in Christs name and way and therefore in love to them I do dread the miserable consequences and miscarriages of such a power in such hands II. Secondly I doubt whether the World be ripe for such a dispensation of power if we had it for such a dispensation when it comes will make a separation 'twixt the Pretious and the Vile in persons and things and that spirit that pretends to such a dispensation doth intend such a thing but yet not judging by the nature of things but by the outward likeness or unlikeness of things and persons to it self would thrust down violently all those persons that differ'd from them and those things that were offensive to them and as unreasonably exalt those that did agree with them and this the very nature of that dispensation which they profess would lead them to Now while things are thus indigested as they are and mix'd there is some notable good and great usefulness in many things and persons which we have great reason to think their present standing to be in darkness and evil many good men and things likewise lie scatter'd abroad in various forms and mix'd with many evils and therefore for men being in present passion and offence and in great weakness and darkness to undertake to judge and separate all these what monstrous errors must needs follow Therefore I enquire whether while things are in this confusion a way and spirit of Government suitable to it and that hath something of Religion something of worldly Policy be not best And whether those that are more spiritual in their designs and in the eagerness of their spirits to such a way be not in mercy laid aside till they and the matter be riper and fitter And whether such have not reason to be content that the World should be thrash'd a while longer with the violence and hardness of its own ways of government till it be fit to be fann'd and till he come whose fan is in his hand rather than to torture their spirits and the world too with that which they can't possibly effect nor the world bear The Apostle gives one reason more of subjection to the powers that be ver 4. He is the minister of God to thee for good The safety of thy person and family the peace of the countrey the liberty of thy religion the enjoyment of thy goods are administred from God to thee by them therefore subject for conscience sake to Gods wise ordination who knows what Governments are fit for a people and to Gods mercy that conveys so great blessings by that means This we cannot be insensible of that we do by this Government enjoy great quiet peace and security in our Religion Relations and Estates to our selves and to the Nation being not molested by any at home nor by dangers abroad we may therefore observe That personal weakness in attaining a Power makes that Government to him that hath it harder but to the people easier I think 't is so with us that though the Protector by this unadvised and unwarrantable change of Government hath brought a heavy burthen of cares dangers and sore travel upon himself yet I know not but that the people are both eased as to burthens at home and secur'd from dangers abroad by it This very consideration That we reap the quiet fruit of his hazards and toil doth affect my heart with a very great desire of giving him all the ease and relief that I am able for let men fancy what they will so great and general a Liberty for the Honest party guilty of so many distasteful and offensive Infirmities with so great Divisions and Distractions and their Enemies so many and malicious is to me a wonderful mercy and is purchas'd for us by the chief instrument of it with perilous difficulties and abilities stretch'd to the utmost I fear that out of an officious desire of removing and avoiding offence on both sides I have been more large and intent than the nature of the subject doth require and therefore am resolv'd the principal things being already discours'd lightly to pass over what follows onely with some short Observations The fourth Article contains the same thing with part of the former and begins thus As a consequence and fruit of this forbidden tree many of the choice servants of God c. are imprison'd without knowing their accusers c. or a fair and publick trial according to the Fundamental Laws the Land I. First Government is indeed a Forbidden tree it will not subject it self to be question'd by any its work and authority being above private and captious reasonings II. Secondly Our Government is in the substance and life of it Military and the Sword is active and vigilant like that which the Cherubin had which turn'd every way therefore which way soever danger comes be it from Friends or Foes it turns its edge against their faces as you complain in your former Article and is as hard as 't is quick it spares none to preserve a publick Peace This Sword is not borne in vain but is a revenger to execute wrath upon them that do evil Rom. 13.4 III. Thirdly This tree of life the Kingdom of Christ is fenc'd with a flaming Sword you cannot press into this Paradise or Kingdom by such force as you use you cannot take it from others by violence it is indeed within you and you must bring forth the fruit of it by your lips for others and there onely 't is to be tasted IV. Fourthly Military Government as ours is knows no form of Law or at least will not submit it self to the Law though it may require private Differences to subject to it yet is it self above Law V. Fifthly I doubt the trial of such Gentlemen c. according to the Fundamental Laws would not be to them a fuir trial but a foul one for it could not but cut them off as the Law now stands and therefore the Protector chuses a fair imprisonment rather than a bloody trial not willing to trust their lives in the hand of the Law a Judge and a Jury which to me is a testimony that his Government is not onely in this but in all things else more fatherly to you than the Laws for which you plead Give me but leave to tell you the frequent thoughts of a spectator upon these