Certain necessary RESOLUTIONS OF The most considerable Scruples now possessing the minds of the major part of this kingdom, now obstructing the intended obedience which ought to be rendered to whatever supreme authority Is instantly or shall futurely be ordained over us.  
Wherein is likewise manifested and maintained the necessity of our submission thereunto, as to the Ordinance of God, against all the sophistical Reservations and alterations of the devil, or human policy.  
Directed to the due consideration of all who have (or may have) any affection to the tranquillity hoped for in our languishing kingdom.  
By an earnest endeavourer for Peace and Truth.  
London, Printed for W. M. 1649.   

Certain necessary Resolutions of the most considerable Scruples now possessing the minds of the Major part of this kingdom.  
Dear Countrymen:  
I Conceive that all of you, who are worthily entitled Christians, do sadly sympathize in the Anxious calamities that our Nation hath so long groaned under; but the agravation of our miseries continue springing from a corrupt fountain of depraved zeal, contrary to and ignorant of the manifold workings of God, instant and past providence in an evident, yet miraculous manner, over us, and amongst us▪ it being impossible that even the calmest tempers can avoid distraction in times of unwonted mutation (though from evil to good) where judgements are wretchedly prejudiced, even against the most manifest demonstration of the Mighties working powerfully for us.  
The heart of man is deceitful above all things, and proves oftentimes desperately wicked, even in those determinations where consci●nce unseriously examined, seems to render them good and holy▪ to a remiss understanding; We are new in times of trial, and if the Almighty weigh our fore-esteemed Gold in the balance of his sacred justice, proving it altogether lighter than vanity shall man repine to have his dross (though even forcibly refined in the Furnace of his afflictions? it may well be conceived (and justly the people's eruptine discontents daily confirming it) that most of us had rather return to the flesh pots and onions of Egypt, into stupid captivity; then magnanimously attempt our promised and apparent deliverance through the difficult wilderness of opposition: But we may justly fear that thus tempting God by our pusillanimity, when he so visibly appears before us, may justly provoke him to bury us in the sands of our confusion before we attain the promised estate of sanctified tranquillity.  
No reasonable man is ignorant how difficult it is to unprinciple even the most evil resolutions of self interressers; yet when the Mighty by Catagoricall argument, writ even in Characters of Judgement, leadg●able to the whole Nation, doth convince them of depravation and folly; it were worse than madness for any to resist, even where sense declares, they kick against the pricks: Commune with your own hearts therefore more seriously, and ponder all the sayings of God's providence, delivered in so many direful judgements against the enemies of, and extraordinary mercies to the fellow Labourers for our quietness; and if this sacred Volume will not afford you precedent for, and exhortation to the embracing of those things that really belong to your peace, when maturely and conscientiously applied; yet you may happily live to see with your eyes what hereafter, as now, God will justly blind you who not understand and partake of in your affections, viz: even the prosperous condition of this now disturbed Nation, wrested forth of so much bitterness and violent oyposition, as it is enthralled under at this day.  
But in respect so many consciences pretend themselves to be yet unresolved (or rather irreasonable) some being wretchedly, some obstinately ignorant; and frequently pretend scruples, concerning the possible lawfulness of becoming obedient to and affectionately for the intended future Government, in regard that most by their Oath of Allegiance, many others by the bonds of their Covenant, stand engaged, to their thinking, with their lives and fortunes to abet and maintain Monarchy, and utterly and forcibly to exclude, reject, and extirpate all other Methods for common safety or Government, although they truly appear, even in some of their own understandings, both laudable, lawful, and most advantageous for any other commonwealth, (so slily doth the devil suggest that for Divinity, which will prove very machiavelianism in fitting those scruples for firebrands of future dissension) It will therefore be most requisite to consider, wherein chiefly we have just cause of scruple in case of such urgent necessity where God so powerfully effecteth his own will, and then to examine whether resistance in the same case, be not absolutely against the Ordinance of God, which will inevitably render damnation to the opposers in the event.  
And herein I would not be mistaken for partial, or private in affection to this course of God's working in and upon our Nation; for I ingeniously confess, I have ever held Monarchy to be the most absolute consistent with, and best form of Government for any People to whom God seals not his remarkable evidences of unwillingness for it; but when a People (as we have done) shall turn such an excellent grace of God into wantonness, when our slavish insinuating flattery shall cry non vox hominum sonat, to the destructive dictates of a Prince, forced by our wretched acclamations to overswell with ambition above the bounds of paternal duty to his People, well may that King be took away in God's displeasure from a People, that dishonour the giver in idolising so rich a gift.  
But to the purpose, and in pursuance of the first consideration, viz. wherein we have just cause of scruple, (in respect of Oath or Covenant made or taken) in case of such urgent necessity, where God so powerfully demonstrateth and effecteth his own Will in change of our Government?  
In relation whereunto, this Quaere will requisitely be resolved, Whether Kings, as being God's anointed, have not a perpetual privilege by their original institution, to stand as the only allowed Vicegerents, and (under God) supreme of their People?  
To which we grant, That Moses was instituted and appointed King in Jesurum, Saul and David over Israel; but if we inquire whether God's respect, chiefly to his People, or of these particular Kings were intended by their Ordination, the story of Israel's afflictions in Egypt clears it, that properly for their good of general deliverance, and not for benefit of fingular majesty or Supremacy to Moses, was he called of God to that great work; from whence we may plainy argue, that the good of a People is in supreme esteem with God, and not the majestic advancement of Princes over them; and doubtless, (for the holy Spirit in the whole course of that and the like Storie● e●plaines it) God more clearly showed supreme respect to the people's public deliverance, then to M●se● his Calling, in regard he was but to serve God and his People in the mighty work; Now were there such an irresistible force in the Supreme privilege of this primary institution, that it were not lawful for God (proceeding from this Ordinance) by man, or man from God, to alter the manner of a people's Government, seeing all Governors are 〈◊〉 〈◊〉 〈◊〉 to the People how comes it that this royal Ordinance was so speedily changed in the time of the same people's Government by Judges: None dares affirm without blasphemy but that their Government by Judges was approved and confirmed by the same God that before gave them a King. And if so, how inconsistent with the good of any Nation will it prove, to urge for that as Supreme, which God hath and will put under their feet: Saul and David were after this elected Kings, (at the people's importunity for that Government) by God himself, but how displeasing the manner of their desires were the Story evidences. And you may read how short a succession of total Government in Israel was assigned both to Saul and David's Posterity; might not Israel in their revolt from Reboboam have scruplized as much to have discerted him, and change (though not their Government) their Governors; but we find the Spirit records it to have been the will of God, which if Reboboam had resisted, even himself had perished. Nor from hence it cannot be supposed that Israel in their act of Revolt proved opposers of, but operating Instruments for the then effecting of the revealed will of God, whether to judgement upon themselves for former transgressions or not, is not here necessarily disputable; but most certainly, God intended, and did thus mightily manifest his own liberty to alter the Government of his people, even by subordinate instruments, which evidence both himself and Israel disobliged from an irrevocable continuance of that original institution of David's House to be Kings over all Israel; And if so, questionless a people so experienced in God's powerful workings for a change over and amongst us, as we are, and wherein his will by his works (and our continued offences appear so manifestly for it,) need not (when we are thus forcibly by the power of God in man, disengaged of all bonds to what is of present existence) though formerly according to his will, startle to become obedient even with all willingness of mind to that present or future Government which doubtless will be established; and according to his will, as we hope in mercy, although we have just cause of doubt in regard of our transgressions.  
Nor will this case of conscience prove so rigidly resolvable with you whose lukewarmness or fearfulness hath from the beginning of our troubles detained you in Neutrality; for it is far easier for him who hath nor made it a sin to his own conscience in conceiving it so) to have had either hand or heart in degrading that Authority which you conceive unquestionably good, (but hath not dared to contend for) to resolve obedience to, and embrace that good which is tender●d you without sweating for or against, than for any other whose depraved judgements have desperately hurried them through an boast of sound reasons to strike at the very head of such an establishment, and whose violent motions still speak their implacable hatred to it.  
But you will say, all this proves not the necessity of a present alteration amongst us or the lawfulness of it by any power which you conceive subordinate, in regard the Apostle so expressly chargeth obedience upon every soul unto the higher powers which both by Oath of Allegiance and Covenant you have inclusively sworn to remain properly in the King.  
For solution of which (in relation only to those who have not engaged in contest for any alteration, the rest being supposed satisfied in their own minds already) we mnst consider that such oaths oblige subjection no further than to extant your Authority; And although conscience, from the tenure of such oaths, may justly urge obedience to be given to an essential remaining power; yet they bind not any to obey what really is not, nor to resist what inevitably must be; and as the power that is extinct was ordained of God, so that power that will be confirmed by him, upon safe and in certain powers, will prove itself to be immediately by the same will from the same God, whether in mercy or judgement towards us, the event according to our faith or diffidence in him will evidence.  
Now wherein any further scruple concerning present or future conformity remains, I am ignorant and the rather confident that there is justly none, in respect that it is manifest that God in divers ages, and to divers Nations, hath granted other forms of Government besides Monarchy, even with ●pprobation, the certainty whereof remains upon Record, both divine and human, (as is well known to all that have been any thing studious in either) and if divine providence sign a remarkable change amongst us, with his approbation of it by so many wonderful works, both of his mercy for, and judgement against the proceedings of the present authority, that as none under it must necessarily lead us to examine whether resistance mental or active in this case will not prove itself to be against the Ordinance of God.  
St. Paul tells us indefinitely, That the Powers that are are ordained of God; then if an overweening affection to the past power (though admitted itself to be principally the best) shall not only hinder our conformity to a present Ordinance of God, but move us to resolve upon mental reservations for resistance thereof, it being so clearly evidenced that is is the will of God so to constitute such a power as we are in all likelihood to fall under, without doubt such opposition will be verily and immediately against the Ordinance of God, which must needs precipitate the resisters into that consequent gulf of condemnation mentioned in the same Text.  
But Countrymen, I hope better things of you all, let not selfe self-interest therefore or obstinacies decei●e the expectations of the peacefully minded amongst us, for your Christian correspondence and conjunction with them in unanimous obedience; our innumerable divisions already raging amongst us, are more then enough to provoke the God of peace, even yet for a long season to suspend us that heavenly blessing▪ and it may be justly feared, that our refusal of it upon terms so apparently consonant with his immediate will, will provoke him even utterly to expose us to a general destruction.  
We are not unmindful that the Silver smiths of Ephesus may urgently and politicly argue for the worship of Diana, even against the Apostles of Christ in a tumultuous manner, the almost publicly private interests of many thousand families in respect of subsistence and livelihood, being properly and solely supported by a regal Government, may plead much for it. But notwithstanding, although these may more justly call for consideration of provision for, than the case of the Ephesians (no one interest amongst them in itself absolutely depending upon suppression of the gospel) yet the public peace of a Nation instantly and futurely to be established, cannot reasonably or religiously be held obstructable because many continuing disaffected to it, may happily perish by it; yet doubtless God will in his good providence by his Instruments in present Authority over us, so provide for those whose obstinacy towards, and diffidence in them, are not the just occasions of their punishment by want and beggary) that even the extremest downcast amongst us by that means may at least have abundance in content.  
If we would reflect upon our saviour's example (who was obedient even to an usurper, and yet knew himself to be the absolute King of Judi successively legitimate according to the flesh) We could not but condemn that zeal for extreme preposterous, which animates any private man upon any specious pretences whatsoever to resist, or not became obedient unto that present authority we live under. Doubtless had it been of Divine allowance, that way to have disturbed the present peace our Saviour was not so stupedly bent to let Caesar remain impunable for his usurpation, but his exemplary subjection, (though the King clearly intimates how precious a kingdom's concord ought to be much more unto us; which who endeavours to disturb, upon any pretence; will find it culpable in the highest nature, and justly meriting condign punishment; a sad example whereof we are shortly to have delivered us in the eminentest of Instruments,  
But you will say, a man may be actually quiet, and outwardly subject to the present Government, and yet in conscience reserve internal obedience, even for his memory to, and hopes of regal Government to be restored.  
But I conceive such half obedience can never prove an acceptable sacrifice, gither to God or thy country's peace, for the stench of reserved sedition for every provocation thereunto, will render it abominable both to God and thy Country.  
If halting between two opinions would bring a man to heaven, who would not prize hypocrisy as a jewel! or if temporising would render 〈◊〉 〈◊〉 〈◊〉 honest upon all trials, what need were there of 〈◊〉 of integrity? he that is not with our Saviour it against him; if therefore any man resolve upon nonconformity yet as the least his condemnation will be the less that seems no friend to what he really abhors: Therefore if any such be, it will best became them (though passively) to possess their souls in patience, knowing that all clandestine endeavours of human policy, however flourished over with sophistry, cannot alter the imutable decree of the Almighty in any thing, much less in a matter of so ponderous 〈◊〉, as the Government of a Nation; the event of the highest human attempt in this nature, having ever amongst all Nations rendered them rashly evil and manifestly both fruitless, and severely punishable, our own sad and decree bought experience in the whole progress of our late miserably protracted war, sufficiently of itself instanting it to every ingenious capacity.  
But in respect conscience seems with so many to be engaged to endeavour by forcible means to establish truth amongst our people according to their own method (Religion having been ever made a deal for all insurrections) I earnestly desire to be resolved how it is possible for any people to profess and endeavour for a form of godliness, and not deny the power of it in disturbing public peace to establish it, since the fruits of the spirit are defined to be, love peace, gentleness, &c. subjection to every Ordinance of man for the Lord's sake (either actively or passively with patience and long suffering) being an absolute necessary concomitant.