THE KING of KINGS: OR The Sovereignty of Salus Populi, over all Kings, Princes, and Powers whatsoever.  
LIKEWISE, Divers clear, solid, and sober ARGUMENTS and RHASONS against the Claims of Charles Stuart, or any of that Race to the Government of England, etc.  
Proving also, that its Treason in Him, so in his Siders with, and Seconders, to attempt it under what specious pretences soever.  
Lastly, making it good against all Opposers, that his Highness the Lord PROTECTOR, hath a true and undeniable Right to the Government of England.  
Written on purpose to satisfy the judgements and consciences of all sorts, whether Religious, or Royalist, or any other Adversary whatsoever, about the great and weighty Question of this time, viz Who it is that hath Right to the Government, etc. And thereby to check all treacherous Pretences and Proceed about the same, that so our Country may be kept in peace and quiet.  
Besides divers other useful Passages to affect the Reader.  
Better it is, that one Man die (much more loose his Right, if any) than the whole Nation perish, to in-right Him.  
COurteous Reader, Read, I hearty entreat thee, both the Epistle to the Reader, and the Contents also, for they will I hope not only content thee, but give thee light also into what shall, as into the Book following.  
LONDON, Printed for the Author, and sold by Ralph Hartford, at the State's Arms in Little Britain, 1655.   

TO HIS HIGHNESS, THE Lord Protector.  
May it please Your Highness,  
SHould I either of ignorance, or as fearing to presume (as it may be called) not Dedicated this to You, yet the thing itself so relates to Your Highness, as that itselfly doth it, do I what I can: I hope than it will not be notioned Presumption, if I bear it company, and come along with it in these Lines, reverently to dictate for it, as Aaron for Moses, also, as so postured, to wait on your Highness, and withal, to crave pardon, if I make bold to subscribe myself  
Your Highness most humble Servant, S. H.   

To the READER.  
Courteous Reader,  
IT hath been, and is at this instant, the great Controversy of this Nation, who it is that hath right to the Government, &c, and offensive Arms are taken up in behalf of Ch. Stuart, under pretence of his right thereto, which enforceth defensive Arms to oppose Him, as having no such right, also to prevent factioning for Him, to the endangering our Countries to ruin. Our Intention in this following Tract, is, to clear this Point so fully, as that the weakest capacity may (if not wilfully blind) plainly see it; Our Hopes are, that when it's so resolved, they will than side with the right side, for Right sake, so for their own, and their Country's peace and safeties sake, and to save it, and themselves, and theirs from Ruin. Courteous Reader, Read through I pray thee, before thou judgest; the Roman and Pagan Laws enjoin thee to do so, how than do the Christian Laws of Justice and Charity? So that, if this or that distaste thee, or resolve thee not, thou yet shaft I hop be pleased in both, before thou hast done, and so I have done, and rest thine. And yet  
Courteous Reader, I must make bold, for a few words more, I hearty entreat thee, of thy humanity and civility to excuse the common and trivial slips of Orthography and Pointing, etc. so if some Capitals should want their Italica distinctions and ornaments, the like for Method, all which though useful and pleasing, yet are immaterial to Matter, and but ceremonies to substance, as Rose-leaves, and Verge-salt are to a sound and wholesome dish of meat; yet would I have accommodated thee with those also, but necessitated interruptions checked me. In short, let thy goodness excuse our failings, and accept well our fair intentions and endeavours, though they want the beauty of taking language, which hides almost all other defects; and yet the truth is, I aimed aimed both at Reason and Rhetoric; but principally the first, as first in worth and chief doing for let all know, that its an easy business to writ Histories, or Relations, which is but to tell Tales finely, and nothing of self abilities, except trimness of rendering, but those that define, bond, and circumscribe aright, had need to have the spirit, the soul, and energy of Reason, for nothing is so deep, so high, so soaring, and searching, nor so approaching to a God, as is godlike Reason. As for Rhetoric, it's a fine, a nice, a beautiful vanity. But to Reason (say all sorts what they please) all Powers Mortal, or Immortal (but the Immortal God) must stoop, and do homage to; and yet this Romish Harlot Rhetoric, hath by her Paintings, and Dress, and her Wiles and Impostures, for Impost sake, as for silver shrines, sovereignty and salary, got the start or better of her, cause most men are bad and naught in points of intentions or judgements; and now adieu,  
S. H.   

The Contents of the Book.  

1. HIs Highness Right to the Government is made good at Sect. 43. to 53. so at 78. All Objections against Him are answered as they fall out.  
2. That neither Charles Stuart, or any of that Race, have now any Right thereto, is made apparent as Sect. 75. to 78. So Sect. 16. to 18, etc.  
3. What unjust Usurpation is, Sect. 101. which quits his Highness, besides the References for his Rights afore.  
4. What arbitrary Government is, which also quits his Highness, so any Governor so governing, though Law with our cautions be deviated or declined.  
5. Moses-story-storyed, or set out: see at Sect 79. which suits with his Highness' case and condition at this time.  
6. The grand and puzzling question, viz. who shall be Judge in all Disputes, Things, Cases, Questions, and Controversies; resolved at Sect. 83.  
7. The power and place of the Universal and Highest Public Judge, or Magistrate, Sect. 102.  
8. Many useful things concerning Law, and Lawyers, and other requisites you shall found here and there.  
9 The Sovereignty of Salus Populi, or the public Peace and Welfare is made good by Sect. 2, to Sect. 18.  
10. An Answer to those who except against our Armies, or Forces by Land and Sea and Taxes thereon, see Sect. 72. and that they are slaves, and not Freemen.  
11. Some Usefulls of Magna Charta, Sect. 106. to 113. satisfied.  
12. An humble Addresment to his Highness, or any Governor, in behalf of the People, for remedy of things amiss, and to prevent clandestines, 〈◊〉 〈◊〉 treacherous plots to assasinate, or the Insurrections of the people; so all bold, impudent, uncivil, rude, and Boorish clamours and exclamations to incense the People to an endangering the Peace and safety of the Nation, Sect. 124.  
13. An answer to the exceptions against such an Addresment, Sect. 125.  
14. An Addresment to all Foreign States, Kings, Princes, or Governors whatsoever, in behalf of their People, etc. Sect. 126.  
15. An Apology to all our worthy Commanders, Captains, Officer's, and common Soldiers to satisfy them why we attribute all the brave achievements, to his Highness' name only, Sect. 127.  
16. A Caution to Lawyers, Sect. 114.  
17. A Paradoxical conclusion, 128.    

SALUS, HER SOVEREIGNTY, etc.  
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 ourselves on the Theatre once more in behalf of 
* The people's safety and welfare.  Salus her Sovereignty, so in behalf of Salus her 
* The Governor.  Sovereign, etc.  
Her Sovereignty we make good by the Arguments following. His by Sect. 43. to 53. so 78. to 83.  
§ 2. We will 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, etc. We will next pursue it with right Reason, which will 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 faith, the Sabbath was made for man, yea for Individuals, how than for the Universal. It was made for him chief 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, etc.  
4. Thus, in just competition, all things comply to Human necessities, and God is than best served, in the omission of Sacrifice for Mercy, so you cannot glorify, honour, serve, love, obey, and worship God better, than 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 than on just occasions and grounds, a God of mercy, and you magnify him most; for his mercy is above all his works, and doth magnificent him, but yet take heed you encroach not on mercy's good nature beyond our cautions, which if you do, Justice will be meet with you, for she is bound not to see Mercy abused.  
5. Again, it's better that one man die, than all the people perish; and now all the people must perish, to inright one unrighteous man.  
6. The Man than to die, was a righteous Man, the People he was to die for, were most unrighteous, &c 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 than to die, was a God also, the People he was to die for, were 
* By de generating.  Devils, and yet he must die, but now, etc.  
9 Thus much for Scripture Arguments in behalf of Salus Sovereignty, 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 faith than, That Physic and Food are servants to their ends, life and health: So Kings, Princes, and Powers, are the like to the People's safety and welfare; there being no other end and use of them as such, but such, etc.  
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 Public, or may be justly enforced, else the Public might perish, and so the Individuals thereof.  
12. Magna Charta, so Law, Privileges, and Rights, are pleadable twixt Individuals, and justice is their due accordingly; but not by any one against the highest public Governor, in opposition to public necessities, or as they clash therewith, of which, how, and on what terms he is Judge, judge ye by Sect. 83. etc.  
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 found ere we have done, and you do found 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 bore name, a very nullity in this case, a dead thing, enlivened only by letters and words, but most by opinion, to Lord it over its 
* the Public.  Lord, whose servant it is, and by and for whom it was made, and may (if it carry itself amiss) be chasti sed: Sure it was not raised to raze him, etc. The Parliament Law-makes, were Law-breakers, as the Public was necessitated.  
15. I conceive by all the aforesaids, that Salus Sovereignty stands clear, and is apparent, and so who are true, and who are Traitors thereto; so that now we may venture to inscribe it with Scriptumest.  
We next reason and infer from the aforesaids as followeth, That  
16.  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, loose and decline all self-rights, and comply to necessitated Salus, What than can nocent Charles Stuart, or his siders with, say for themselves, who for forfeited deputative Rights, forfeit their faith, love and loyalty to their Lord, the Public welfare, by exigenting it to intolerable sufferings and dangers, yea to ruin by factioning their Country into Divisions and Parties one against another in an hostile way? Do they not by this tender themselves Traitors, as contrary to trust, duty, and engagement, to trecherize it? Are they not Murderers and Thieus of all slain, and lost, and taken from on both sides, as enforcers thereto? I appeal.  
Again,  
17. His Right to the Crown is not Natural, or self-ly Hereditary, but politic, 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 than as forfeited also? On which grounds they did make it Null by an Act, and by another Act condemned him, as siding with his Farther etc.  
18. And as there is a Law that made it Treason, and so to forfeit self-rights of life, and livelihood, as of lands and estate, etc. for attempting against the King, as the Public welfare was concerned in him, and the King did, and might by Law and Reason exact the same, as so relating to the public 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, faith 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 traytored such, or as it related to himself only, and not as to the Public. I answer, It may be so, but it rendered him weak, or wicked and unjust, or both if so; for it was, and is in Nature and Reason, and intention of Laws, so the Lawmakers, as we say afore, as it publicly related, etc. for what's Unus to the Universe, or to our highest principle, also of one so engaged as afore, by trust, oath, and tribute, and so his end of being what he was, and having what he had?  
But to absolute this point, I will make bold to insert a few lines just as they are in my Army Armed, which sure with what's said, will satisfy or silence each one.  
We will suppose than as high as we can, as that Charles Stuart is innocent, and absolutely wronged of his right, What than? yea further, suppose they were his self-rights, as they are not; and not forfeited, as they are; what than? Where doth any one found it in the Law of Religion and Reason, that to inright one, they may hazard the ruin of millions; if the wronged could right themselves the right way, as on the wronger's only, I dispute not against it; but to wrong infinite innocents' to right one nocent, or admit innocent, o● which yet they may fail, is unspeakable madness, folly, and injustice: by this why may not Clients clearly injured by their Lawyer, or their Adversary, hostile it, and gather an Army of men, Esau-like, and so enforce his Adversary to do as much for his defence; so these two Murderers must meet with their multitudes, and the innocent fools on both sides must murder each other, under the notion of siding with for rights, and yet may this be much better done for known self-rights, than for known forfeited deputatives, not to the ruin of a multitude only, but of a Nation, to whom they were bound by Oath, Honour, Trust, and Tribute, and so own duty and service answerable.  
How also can Foreign Religious Princes and States than in Honour and Honesty answer it, to Murder and Thieve it, in pretending to help such to their Rights; but the truth is, they help them only to be helped in the like cases; so we are like to have a mad world of it, when Religious Princes and States, as called, shall help to support one another in Tyrannies, Thefts, and Murders, under the Notion of Rights; but woe to those that call good evil, and evil good; I marvel exceedingly that such just, religious, and honourable Princes and States, do not sand over their Armies now and than, to help each innocent individual wronged of his self-rights by his Adversary, or his Lawyer: for its a much fairer, goodlier, and juster ground and pretence than the other, though both be naught, as teaching both sides naughtiness, as to invade each others rights, under pretence of righteousness.  
19 Show they than not great weakness or wickedness, not to know, or not to acknowledge, things of so easy a comprehension, made good as afore, by Scriptures, Religion, and Reasons, or to perpetrate such treacheries and perfidious actions, contrary to all.  
20. Show they not both great Wickedness and Weakness, to expose their own Honours, Lives, and Estates, who many of them did and might have lived happily and Princelike, or in a sweet, comfortable, and competent condition, but have now forfeited and lost all the aforesaids, upon ignoble, base, and treacherous ends, courses, and designs, and so undone also their Wives and Children, and brought themselves to end their days dishonourably, miserably and untimely: Is't nothing to expose all as afore, so their kindred and friends, and their native Country to the Sword, Fire, and Famine, besides many other miseries and sufferings, as now in its prime of plenty, beauty, and bravery to devastation and ruin; as if Winter had anticipated it in time to seize on, and surprise the Summer's Richeses and Treasure, and all her goodly ornaments and endowments, and so to tender our Fields, Meads, and Downs, Golgotha's and Akeldama's.  
21. Well, but all we have said, or can say, will not do, for they love Charles Stuart, and hate the Lord Protector; the First also hath Right on his side, the Last is very Unrighteous.  
21. Goodly Arguments for love and hate, so for judging about right or wrong; however by this they are orthodox and authentic, in judgement therefore they may love and hate any one, also act any thing as relates to either, etc.  
22. But are not these treacherous colours and pretences? for do they not rather treacherously love and hate themselves, as their own ends, lusts, and desires, which in conclusion will ruin them? etc.  
23. What are their allowable grounds for loving Charles Stuart at all, or at such a rate and degree, as to degrade themselves, and theirs, and their native Country, as afore: Will they ruin the Universe for Unus?  
24. As for his Right, it hath in part been answered at § 16. and see in full § 75. But for the wrongs done by his Father and Himself to the English, they are passed over in silence. Is't not an argument of impudence, or insolence, or both?  
25. They love not the Lord Protector, also he hath no right on his side, as they say; but we say, for his Right to the Government, see § 43, to 53.  
26. And truly we found by their deal, that they love Him not, yea we found that they hate him, etc. But why not love? or why at all, or thus Hate? I conceive they are to seek of Reasons or causes for either, but admit in admittals, as that cause were for both, and to their degree also, yet where learn they to revenge at all, how than to such a height, likewise, to the hazard of their Country's ruin, by involving it into Factions and Parties, for that end; for is not his Highness at this time the very hinge on which the safety and welfare of this State hangs, rests, and depends?  
But for all their objections and exceptions hitherto against him, they are I conceive, sufficiently answered in our Army Armed, and Protector protected; so that reservedness were better, and more becoming, also more fair and just, till they found the said Answers answered, as insufficient or unjust; as we have cautioned and qualified them.  
27. Many good things hath he done, why are they passed over so, Equity requires Retaliation, etc. for which of his Good Deeds than would you stone him; or if for any Evil, make it appear, 
O you his immediate Assasinators, you Madmen, you Murderers, you Traitors to your Country, by endangering its ruin: Are you hired? so was Judas to murder himself as well as his Master. You fools, how think you to scape? The Jesuits have befool you, as they did Raviliac, to be presently conveyed away by an Angel; but the Devil prevented the Angel, and Tyburn the Traitor.  or that it amounts to a stoning? or if it did, it's for the Innocent to cast the first Stone, and not the Guilty, so none shall be cast: But were he guilty, and that to your degree, yet who authorised you to cast stones, etc. which we shall make appear you may not do at all; How than as Salus safety is concerned in Him: For,  
28. Know Friends, that had such or such an one murdered my Mother, and now opportunity of war favours me so, as that he being placed just opposite to me, I could kill him, but my Father is accidentally placed just afore, also close to him, so that I cannot shoot, or kill one, but I must kill both; what fine pretence trow will bear me out to attempt it, and so turn parricide to my Father, under colour of love, duty, and justice to my Mother, and of hate and revenge, to, and on her ruiner; surely, as so postured, I will not only spare, but protect what I can such a naughty man. How than aught I to protect what I can, mine, and my Parents, and my Country's Protector, that hath often ventured his life, and all his fortunes, to redeem and recover my well near lost Mother 
* Our Country so each one, and theirs. , and doth still save and protect her; why than at all offend him, etc. much more seeing you cannot wrong him, but our Mother must suffer also.  
29. On what grounds now take up Arms for Charles Stuart; as for his Right, so your love to him: We have already, and will further answer you in due place; So for your groundless hate to his Highness, or though grounded, etc. So that now your Arms taking up under the Notion of and for Charles Stuart, must needs be for your own by and base ends, as to side with him, hoping to insinuate into him, and deceive him with such and such pretences, and so gain him to side with you, for your own ends sake; though he also have his own ends also, as well as yourselves; yet both of you, Simeon and Levi-like, agreed in your Levitieses, your wickedness, etc. against yourselves and yours, and so your Country, etc.  
30. Your ends must be than to be righted of your wrongs, as you will call them, so to help you to your Fields and Vineyards again, which you have lost by your former treacheries, also hoping of an addition and further enlargement of them; likewise of advancement to places of profit, power, honour, and command, etc. to these, and not to Charles Stuart are ye Stewards.  
31. But is not this to build Castles in the Air, as to hazard the certainties you have, and so go on in your Trecherizing, in hope of revenge and advancement, which are so remote in point of likelihood as afore: Is not your advancements more like to be Hamon like, than that of Mordecai? Have not divers of you been already advanced and mounted to Hamon's height, to your downfals? Will not Love and Loyalty to your Native Country, its Peace and Safety, so the experience of others sufferings by such attempts, and the infinite hazards you self-ly run, also involve your Country into, nor the loss of what you have, and sweetly enjoy, etc. Will none of these I say warn you against yourselves, who are only your own enemies, etc.  
32. How can you digest it? How answer it, thus to Traytorize, Murder, and Thieve it, to bring your ends about, under pretence for Charles Stuart? and admit this also, how yet I say can you in points of wisdom, reason, humanity, and justice, answer it? Care you not what you do, to undo all, and yourselves also? There is not one Argument of wisdom, sense, reason, justice, or humanity on your side, in your way of proceed, pretend what you will, found one if you can; and if not, what are you in the mean while, that are in this neither wise, rational, true, nor honest, but the quite contrary to all; contrary than yourselves in the aforesaids; and so you shall know what you are, by what you should be.  
33. Should your Charles conquer, as it's very unlikely, also infinitely dangerous, mischievous, and hazardous to an universal ruin, etc. yet he conquers not: for what's that conquest to you, that conquers you, and yours, and your Country also, & makes you all absolute slaves to the conqueror so called, and the conqueror a slave also to his competitors: can you promise' to yourselves the privileges you now enjoy from your conqueror, who is more remote in nature and grace 
* Good qualitiys and abilities: also he is a stranger etc. , so also in power to help himself and you; for the Kingers of your King will be his and your King, etc. and show him only to hid their own King-hoods, so also their Tyrannies to, and abuses of the people, which his name and presence of King must cover, and these also will be fool you with promises and pretences, to gain you to second the King, that so ye may second, and so first them, in points of Conquest, and so of Linghood, and than you shall have plenty of Chimaeras, and Castles in the Air, and Airy Utopia's for your pains: thus Joab-like, with their smiles, they smite you under the fifth rib; you shall have Butter and Milk also in Lordly dishes, etc. but not one word of the Nail 
* Yours & your Country's slaveries.  that must pierce your Temples, and fasten you to the ground passed rising, etc.  
Know you the end and issues of war, when once begun, and on foot? Doth it not usually immortalize it in Mortality's, and make sport of casting Firebrands in good earnest, as if in jest, like Joab and Abners gallants, that risen up to play, but never lay down, again till tumbled down? Is not lovely, youthful, and natural green, a more seemly, comfortable, and acceptable colour for your grain and grass, so for your Orchards, Gardens, Edens, and Paradises, than is the bloody, the gory, though savage, or sanguine hue? Would you have Foot and Horse, Troops and Companies, devour up, demolish, or trample down your goodly Cornfields, so your Granaries and Grass, and tender all as dismal as a deserted Desert? Must the Summer, and you be thus surprised, prise you all at no better rate than so● Would you return to Egypt again, the house of Bondage, and so have the Star-chamber stare over you as afore, and the High Commission commit you ad placitum? Would you that Doctor's Commons should once more turn you to graze on the Commons? Would you that Pole-money, and Monopolies, also Ship-money, should oppress you again? Think you that Taxes, Custom, and Excise shall cease? Not, not, weaklings they are, as is the Militia, Flowers of the Crown; if these whither, whither will the Crown go? for so the Militia will be mastered, for want of its Mistress 
* Pecunia. , etc. But this must not be; as for us, we are forced to have the said Sesments for defence sake, they for offence sake, though none offend them: Would you that Prelacy and Priesthood should perk up again, and under pretence of Religion, God's honour, worship, and service, and nonconformist etc. be-heretick, and sect you, and than dissect you by persecutions, punishments, and banishments, also hamper your licentiate liberty of Conscience, as they will call them, as so many extravagancies from the Orthodox Faith, and their implicit fooleries; than when too late, your prudence will see your improvidence, to loose such a favour, through your insensibleness, ingratitude, and licenciateness, etc. than may you (like the Brazenhead) cry out, that time was, but is not, for now its past.  
35. Nor do I reason cunningly, on purpose to establish his Highness in the Government, otherwise than I conceive is right, also conduceth to the peace, welfare, and safety of our Nation, etc. beyond any change that can be accidentally or forcibly made, but as for what may be carefully, wisely, and peaceably contrived for his Highness' Honour, and his Posterities safety, and our Nations, etc. surely will in prudence and providence be complied to; for, the safety of the Nations is his, so each one's safety, etc. so its hazards, dangers, exigents, or ruin, are his, so his posterities, so each one's also; for they are so interwoven, that the web will be quite lost, if either be lost, etc. Personal greatness may be good and necessary for the honour of our Nation, as the Presenter of such a People is ocularly conspicuous, as well as in Fame and Name; for that such appearances begets it: as they did in Solomon, who made use of both, to beget, amplify, and continued his greatness: and as the Mayor of London must not only in name Lord it, also in power and extent of Command and Government, exceed Barnet's, or St Albon's Governors, but also in ocular and specious presentments, else his Sun of glory may decline, and retrograde it, as on the Dyal of Ahaz. With all humility I do therefore presume, as love, duty, and loyalty bind me for his Highness, so our Country's welfare and safety, so each Individuals, that in season, before death natural, on casual prevent, thoughts may be how to leave this our Country, now under his Highness' charge, so his Posterities, safe and secure, in its after way, manner, and kind of Government, jest Greatness alone without Safety bring us all to little or nothing; it will much conduce to his Highness' honour, so to his safety, whilst living, for when the adversary fees his hopes dashed by a future certain way of safe Government, he will found it bootless to attempt on the present Governor, or future's, and for my part, let his Highness' Posterity have the name and honour of the Presentment thereof; yet in such a secure way, as may secure themselves and us all; which sure for their safety, so our Countries, his Highness will comply to, and cast for, as for his own life time, I do think that all or most do conceive themselves to be as well and safe under him, as under any other Governor whatsoever, from experience of his care and wisdom hitherto. But Sir, you are Mortal, and withal momentary, therefore honour your Name, and your Posterity, whilst here, and when gone, by so providing for them, that so all sorts may accounted you their Country's Saviour, next their Saviour: Sure, I am a Member of our Nation, and so concerned in duty and with all humility, to exhibit my conceptions, by way of hints and memorandums; for its and your good Sir, as the Syrians servant said, to his Lord and Master familiarly; Father, what if the Prophet had said for your good so and so; how than when he only adviseth you to wash and be clean, return home, safe, sound; and secure, etc. and his servants advice he took well, and obeyed it, and so was saved, etc. else etc. Did not the Lord Joab also hear a poor woman from the Wall, etc. by which King David's City was saved, so the Citizens, and the Lord Joab and his Army also? All which else in opposition might have been lost, and destroyed on another. And Solomon hints also of a poor man that saved another City, but etc. It's the highest of honours to leave all safe; and they and theirs are worthy of honour and dignities that do it; but honours and greatness without safety, is to stand on the praecipe of a Precipice, as pinacled on the highest point of the Temple, read for precipitation; which thou O God in heaven, and you gods on earth, I humbly pray you forbidden, by timely providing for and against, all for, and against; which till it be, this whole Nation stands so placed as afore, though not minded, if your Highness should miscarry which God forbidden; for I see such clandestines and ambushments attend continually for your surprisal, that I faint on thoughts thereof, both for you, and yours, ourselves, and the whole Nation, etc.  
36. But yet fully to clear it, that I partialize not in my plea in behalf of his Highness, let's suppose that Perkin Warbeck, or the Traitor Raviliac, or the Railer Rabshekah, or the Excepters own self, had enforcedly, and so usurpingly gained the Government, and governed much amiss also, but not destructively, I yet would, yea I aught to support them, though not for their own sakes, yet on the terms and cautions at Sect. 28. viz. as my Father, my Mother, my Country's safety is concerned in them, except I could evidently found a way to displace them without endangering our Country to murders, slaughters, fire, famine, and all sorts of devastations to ruin, also safely and certainly, without the aforesaid miseries, supply their places with better men, etc. else as good abide as we are, as run such hazardous adventures, etc.  
37. Why than attempt against the Lord Protector? whom we have or will prove no Usurper, but to have a true and just Right to the Government, as also governs well, though not to each one's fancy or mind, nor may, nor can, etc. For God himself in Samuel could not do it; for no remedy, but they would discharge him, though they could not ways charge him, etc.  
38. Would his Highness resign, and will us to fit ourselves with Governors and Government to our minds, the whole Land would be in a confusion; factions (like Hydra's heads) would multiply, and so divide us, we should never agreed, 'cause each one would have his friend, or one of his Church or Faction to rule, that so that party or faction might rule in and by him: Are we not in a happiness than that the place is possessed, by which means we are kept from ruining ourselves, to place one there; who when there, though it were God himself (as afore) he cannot please men of contrary minds, humours, and ends, nor the same man in his several humours; so humorous and vain a thing is man.  
39 Let the Exclaimer and Excepter (by imagination) place himself in the Government, and cast how to come of without casting, so with honour in corresponding it wisely with other States and Princes, and giving his own people content, let him present before him the continual Suits and Petitions of different Sects and parties, and that he is never free from complaints of one nature or other, nor from Visits and Addresments to and from Foreign States and Princes, or his own people; how also he is never quit nor quiet from clamours and exclamations of crossed parties, that he cannot, nor in justice may not comply to; than likewise, the continual dangers that attend him from the revengeful, envious, and hateful, as any way crossed, or not complied 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 of 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 treacherous surprisals: Surely all things afore fully presented to him, would awe and affright him from approaching the Throne, and go near to 'cause him to Reproach it.  
40. Take up Arms than (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 yourself, and your Mother, your Country, that bore you, and brought you up, yea oppose with him your dear friend, your King, so called; for your King's sake, your Country, and for shame be not longer be-foold with pretences, hopes, and promises of Castles in the Air, and airy Utopia's; nor with smiles and salutes of how dost my Brother? and by and by you are thrilled 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 not more so, and so recover yourselves like men; for I will assure you, you now act like children, babes, and sucklings.  
41. It's our wisest course than to comply to the present Government, and so settle an Agreement amongst ourselves, to prevent divisions; for there is no likelihood of bettering ourselves, had we free liberty to do it, but of ruin rather; and did Foreign Princes and States see us so settled, it would stave them of 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, etc. 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, etc. which is sufficiently done in our Army Armed, and Protector Protected, with what else is (for aught I know) objèctable against him; but I will (with addition of this) fortify it (I hope) passed forfeiting etc.  
43. Be than 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 than let not the passions of partiality, love or hate, obstacle ingenious judgement, but come of like a man, etc.  
Let it be remembered than, that when the Lord Fairfax declined going against the Scot, his Highness being than in Ireland, whither he was sent to kerb 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 than 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 than 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 empowered (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, etc.  
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 declined 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, spoke 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 Soldier's Honours and Safeties chose him, and would have justified an usurpation, and retension, (as called) till secured against after claps of dispowering, and than of overpowering; and I conceive it had been Self and Public Treachery, not to have so usurped or assumed, also held the power, till he had throughly provided for his own and his Soldier's safety, as afore, so our Countries also what he could.  
48. His Country's necessities chose him, as in likelihood 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 called: And this alone authorised Moses to assume and hold the Government, for the People's safety etc.  
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 will approve of, who is them all, etc. so he is of God, and by Divine ordination, as well as by human; which also, yea therefore is also Divine, being as afore: So he is chosen by Divine and Human ordination, the Governor 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, etc.  
50. The aforesaids standing clear and good, I say than, that reverence, love, and loyalty are his just deuce, as to any King or Prince that ever was, as he is beyond them all in points of choice and desert, as hath or shall appear: so also is a sobriety in judging and censuring of him about things out of our reach, and out of his (ofttimes) to act as he should, or would; so many lets, and obstacles of all sorts Governors have, that they cannot as they should, or would, etc.  
51. It must not be forgot than that according to Sect. 44. his Highness is chosen and impowered with the universal Militia, and so Kinged in power, according to the Law, and custom of choice, as by the free Votes of the People, and I say somewhat 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 choosers, are a company of wise and knowing men, having also all our other Arguments, that Index-like, points and sends them to him: Whereas in choosing Parliaments or Kings, Princes, or Governors 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 packed, hired and factioned thereto, and not choiseness, chose, the chosen; yet this is called free choice, and the liberty of the People so magnified and cried up, but we must cry it down, for down it is in nature, though thus graced, I say than, 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, etc. also to keep the so chosen within their said bounds, that they extravagant not; I allow than of such a Liberty, else not: But these useful Boundaries they would also call Bindings, and a loss of Liberty and Privileges,; so it appears, that their Freedom is only Licentiateness, which is the only Bondage, as afore; and our Freedom is conducing Bindings, etc. now how we shall agreed, I know not, seeing we thus disagree.  
52. Things thus considered, show me (if you can) the Man, the Parliament, King, Prince, or Power whatsoever, so chosen in all particulars, etc. but I know you cannot; however, he is so chosen the highest Governor (if the just and universal Sword be Supreme or highest) as clearly shows his Right, and quits him of Usurpation, and enjoins all sorts to obedience, and all 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 something also to say concerning the Lord Fairfax, which seems to suit with this point: Know than that when the said Lord Fairfax had the universal Militia or Power in his Power, and that the Parliament and City bandied 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 Soldier's 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 Conqueror, 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 herself 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 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 Presbytery might Prelate it under the Nation of Priests, and so crush all other Sects in Religion (as called) but themselves, 
The name of Presbytery 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 People's peace, etc.  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 Princelike, as defensively, and not offensively; also for just Self and Public 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 than did, he could always have done, and might, on our premises, 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 shown 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, etc.  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 wronged brother, and next, his Brethrens the People: and so may any, with our cautions, principles, and premises, else not. Can than I say such Powers see themselves unjustly and inhumanly acted against for all their Humanity's, which rather call for Gratitude's; and Gratias, instead of such ingratitude? and yet like senseless Momes, sit still; it cannot be. Can they also see their Country neglected, as not acted for, as it aught; or acted against as it aught not; and like the senseless sit still? it cannot be: However it aught not be; but they may (Moses-like) without our Cautions, 
Hints or memorandums.  act against such Actors; yet not without our Cautions, etc.  
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 than Grace to govern it; and it's well if any way governed: For who shall say to the King 
* Or any highest Power, in point of Power.  what dost thou?  
Capitulate not than (o thou naked Man) petulantly and daringly with the Brandished and Flaming Blade, or Universal Sword or Power, jest it sanguine itself 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 all thy pretended courage and faithfulness to the cause, are but foolish and vainglorious follies, as insensibleness, wilfulness, and stubbornness, instead of resolution and courage for etc. 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 (o noble Sir, I pray you) for I am too weak and brittle to deal with you, so choose rather to Incumbe, than try it out with such a Combahant.  
All Powers (though unjust) will yet if they can, Rule, and not be Ruled, and that ofttimes unjustly; but if justly (though unjust) happy are the Ruled: But just Powers may according to justice and just necessities, rule and overrule. Know than that just or unjust Powers (though a little unjust) are Just; for God himself found folly in Heaven amongst his Angels etc.  
The King himself was of our Judgement, and we of his: That to part with the Militia, was to part with Abishag his Mistress, for the Kingdom followed it, cause it unkinged him, and Kinged his un-kingers in point of Power: and asso, of all things ad placitum, the Parliament impowering his Highness, 
* In power.  Kinglike, 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 conducing, 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 will (if it can help it) be overpowered 
* It may abide persuasion, but no compulsive Invasion, especially to unjust sufferings and dangers.  whatever in a wise policy, it may conniver, pretend, and comply to, and it comes of honestly, fairly, and well, if with a little wronging, all things considered, for so Angels will do: Thus the Lord Fairfax did no wrong; or if any, but little, also as of necessity enforced thereto; but wisely Sentineled and Perdued it to prevent Surprisals, and the better to surprise 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 Mistress, or rather, with the Kingdom itself, he succeeds the King as the next Man, by an Act 
* As their do, which they never undid.  of Parliament, as Governor in point of Power, either in Esse, Pesse, or Potentia; and thus (besides all 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 Governor.  
53. But sure for this my doing I shall not scape censuring as a Flatterer, a , etc. in this Tract, etc. 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, etc. But the Laws of Logic and Love, so of Civility, Humanity, and Charity are against such conclusions, and in doubtfuls for the contrary, etc. 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 falsehood, and make Truth apparent; for there is no reason that his Highness should be wronged or censured 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, etc. so fall to factioning it for and against, to the endangering of all, etc.  
54. Nor may the censure of Flattery, nor any depraving, etc. obstacle or check duties of any nature, especially of so high concernment, for so no good thing almost will 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 rendered speciously good etc. Let the Performer than stand clear in his own heart and Conscience, and so rest resolved for the rest, else farewell all goodness and good things, if we be afraid of Sanballats' Foxes, who would demolish goodness itself, they are so Bad.  
Object. 55. You are contented that I do my Country all the good service I can, but you except that I pled thus for the Protector, also you would not have me to hint not mind him of these his Rights, etc. for it will 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 Ruin of all, 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 will satisfy them also.  
Object. 56. But it's objected, That the Law makes this or that not Treason, except against a King, nor binds, except for a King, etc. so such are not Traitors, nor capable of Trial as such, etc.  
Answ. If so, I know not what to say to such a Law, nor such Lawyers; and yet they shall 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 will say, that the Parliament could not, nor can his Highness now, make Laws or Ordinances without a King, etc. O the force that is in words, ceremonies, and opinion: But we shall show by and by that our Principle is too hard for them all, as well as for all at Sect. 16.  
However they will by this (if so) enforce his Highness to King it in Title, to entitle him to the aforesaids. But we will take to pieces these positions, and examine them, etc. so shall we see what confession they will make.  
57 If as against the King be Treason, what than is it against the King's King? Sure the greater is greater than the lesle, and contains it; Now whether the People's welfare and safety be not greater than Charles Stuart's Right, if Right, see Sect. 3. to 17. Than whether Salus be not highly concerned in the present Governor thereof, see Sect. 28. etc.  
58. Note, our Principle, Kings the highest Governor in point of Power (however called or entitled) in all things, as Salus is necessitated, or justly conduced 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 than the highest; to which all at Sect. 16. stoop, yield, and comply, yet some of our Laws and Lawyers (as afore) are lawless, and will not, so must be outlawed, etc.  
59 What's the word King, but a composition of Letters, in themselves nothing; for to people of another language, they are only sounds, etc. so the power of the word is in thy conception or opinion of it, or of custom; but the right power is in the extent of just power; next, in the worth and perfections of the person impowered: See than what most Kings are, at Sect. 51. to 52. and see what his Highness is at Sect. 4. to 5. and so who than are Kings.  
60. His Highness hath the Militia of three Nations in his hand, Doth this, or the Title King, King? Next, he is chosen in points of choice, beyond all or most Kings or Governors, as afore; also hath choice parts: Kings these, or the Title King?  
61. Is a King of Scotland alone, cause called and ceremonyed like a King, such a King as is the Protector of our three Nations?  
62. There was no King in Israel, etc. There was than to be none, for they never had any; What's than the Meaning, but that there was no Universal Governor at that time? Governor than is the Genus, and so contains all Species or kinds of Governors, however called; which howsoever in point of Species, he is yet a Governor or Ruler in the Genus: Thus Judges, Captains, Priests, Prophets and Kings, at different times Kinged it in Genus and Species, though not alike speciously.  
63. Treason than against the King, was not as he was a single Man, or as called King, but as he was the Universal Governor, in whose safety the People's safety was concerned: It was not Treason as it related to words, expressions, or Titles, but to his place or office, and its relate, the people as afore.  
64. Let the Lord Protector than have what name or Title you please, it matters not, he is a King in nature, as well as the rest, or best; However, as he is the Universal Governor, 
Thirty two Kings as called, and Translated, Joshua slew on this side Jordan; they Were (I believe) but the highest Governors of Cities. I think the L. Mayor of London is for h time as good as the best of them.  in whose safety Salus safety is concerned, this and that, or what was Treason to the King so called, is the same to him at lest, he being more etc. its Treason than to the Public for any to attempt upon, or against her Highest or Chiefest Governor, Defender, or Protector, to the endangering her Protection, Welfare, and Safety.  
66. It's considerable also that Law hath two parts, viz. its Ceremonials, and its Essentials, etc. its Ceremonials are words, expressions, and names, so also such and such ways, courses and forms to proceed by etc. its Essentials are Justice, Rights, and Safety, of which this last is first; so in competition, Justice and Rights must comply to Safety, etc. If the Essentials must comply to Safety, what than can the Ceremonies of Law in just competition with its Lord, the People's Safety say to it? What reason have they, or is it ignorance, obstinacy, or wilfulness, etc. Must the Lord, the Public Welfare, be a servant to its servants? Yea, be destroyed by them? viz. by words and names, so by manners and ways of proceeding; Ceremonials all to the Essentials afore, the Essentials at Sect. 16. in competition comply, but our Trivials are very troublesome.  
67. Remember than as afore, that the Highest Governor, as Salus, is concerned and necessitated, is not bound to Law itself, much lesle to Lawyers, or any Ceremonials; for in behalf of Salus, he is Judge and Lord of the Law as is conducing.  
68 Else as afore, how could Salus on exigents be saved or provided for, if words and letters say nay, and none might gainsay them.  
71. So may he act, also do and undo, without, yea against Law, yea Law itself, much more Law, Letters, which are often great lets to its intention, as the Public is justly necessitated, 'cause the Public is Lord of the Law, and who made it for its own end, and not against, and if in error or accident it be against, it must be made to know its place, is to give place.  
72. Well, but yet ye are not at quiet, but are much troubled at one thing, you would feign be free Englishmen, and not under the Sword, nor Taxes. Be it so, Give than these Weaklings their wills, etc. so the Army is disarmed, and Taxes discharged, and now I hope we shall hear not more news of you, and yet what means this noise, this clattering of Armour and Weapons, this thundering of Canons and other shot, this bouncing and running of rampant Horsemen to and from, what these shriekings and cry out of all sorts? Whence these streams of Blood? How came these mangled and slain Carcases? Whence those frighted Fugitives? What's the matter of this smoke, fire, and flame? etc. Surely from hence all, Your Army discharged, the Hydra Faction hath charged you with ten Armies for that one, and so overcharged you; for now Royalists, Peers, Prelates, and Priests, so Lawyers and Gospelers of all sorts and fashions, yea every several Sect, Church, and Faction are in Arms to offend one another, and defend themselves, and to Rule and Soveraignize it if they can; and Foreigners hearing thereof, take the advantage, and strike in amongst them, and whilst yourselves fight for the bone, the stranger Doegs may chance get it; however, the Land may be ruin'd before it be righted, or recovered by any side. All these miseries, and this our bondage, your licentiate liberty, your freedom hath brought us to, which the bondage of an Army and Taxes would have freed us from, and now you wish (when too late) o that the Army were on foot again to save our Heads, etc. and for Taxes, you would rather than fail take the Devil's counsel, part with all rather than your lives, or rather than Husbands and Wives, Parents and Children, also near and dear friends and Kindred should be parted by slaughters and massacrings, or so mangled and made away, and yourselves live a dying life of grief, care, misery, nakedness and want, even to a continual expiring.  
73. Had the poor Savoyans had a protecting, a defending Army (which could they have been in season ware of) sure they would, also have taxed themselves according to the Devil's Doctrine, rather than come under the hands and Paws of such Devils, etc.  
74. Let's know than your minds in season, whether you will have any protecting Armies by Sea and Land, Brave Royal and Imperial Forces or not, to save you from Royalists, and the rest, that so we may know how to please you, though we please you not.  
75. That the King of Scots as called hath no right to the Government, is without any more ado apparent in nature and reason, from what is already said, to any common understanding almost, how than to the comprehensive, as having (contrary to the very end, use, and being of Governors) sided with his Father against his Mother, his Country, in transcendent treacheries, etc. and that his Father was highly treacherous to his trust, appears by the Lord Chief Justice Cook of Ireland his King's Case, heard, accepted, and confirmed by Parliament, on which the King was executed by their order; besides his often needless and causeless oppression of the People, as appears at Sect. 95.  
76. Again, the Parliament made an Act against any of that Race for ever being Kings and Governors of this Nation etc. and this as the whole Body of the People was contracted in them, they might do; so may they make or mar any other Laws, as conduceth to the People's Welfare and Safety, as they have that of ten pounds in the hundred to eight, and than to six pounds for use moneys, which if they found amiss, they may altar again, and advance it to what degree they found it capable of, or depress it as they please; As the Hollanders, and other Countries, raise, and raze their exchange moneys, as avails to the Public: Our Principle will justify it also, and what not?  
77. In short, as they may make one Law, so may they many, or any, and as they may mar, altar, or unmake one, or more, so may they ad infinitum, as conduceth to the Public; for the Power that impowered them for the lest, or any, influenced them for all conducing, and against all seducing, of which they conceived that Race to to reign here was one; and therefore they arraigned one, and razed out the rest. So by all our Arguments his Highness is the next man, being so chosen as afore.  
78. Now whatever Ordinance or Act the Parliament made against any one Universal Governor for future, yet if afore, or afterwards, they have impowered the Lord Protector with the universal Militia of our three Nations or Countries, as their Defender and Protector, and so left him, and so he still stands, besides all our other ways of Choice and Investure of him, in case they had not so done, they for their parts by so doing, (besides what we have said and done) have to our best understanding postured him in the place, and condition he now stands, for all the said Act: for if in words, or by an Ordinance or Act they say, we will not for future have any one alone universal Governor more, etc. and yet afore, or than, or after, gave him the triple, or threefold Militia, they Kinged him in point of Power, call him as you please; and they were so Kinged themselves by the People, though not so called, and yet called so by a King 
* K. James , for to say in words, or by an Act of Parliament, We will not that any one man rule as afore, etc. and yet in actions do it, which are more real, also of later edition, and so more authentic, as seeming to revoke what they said, and is as much as to say, we are now of another mind and judgement, and will have this Gentleman however to Rule and Govern for his time, etc.  
79. Yet we humbly make bold to say, that it concerns his Highness of his own goodness, nobleness, and ingenuity, and for his Honour and Renown sake, to make good what he can the ends of such a be-trust, as the welfare of the People, and their Safety, etc. and to consider of our contents, and in season to provide accordingly, etc. However, his Highness' Rights as afore, I am forced to make good, for out former reason's sake; also to prevent and affronted the Invaders thereof, to our endangering to ruin.  
80. Object. But it may be said, this impowering him as afore, was only a be-trust, etc. a redelivery being expected when exacted.  
Answ. So was the Parliaments from the People, a betrust, as on intention and expectation of a rendition, etc. But those Mortals would have immortalised it, and might with our cautions, so the Arguments are idem, though not 
* The Parliament by reason of their divisions, had opposite ends and could not mind the main.  ad idem.  
Again, a Betrust is answered; as the main ends of it are answered, the People's Safely, etc. And here I ingeniously protest, I see not but that his Highness hath, doth, and will as faithfully and sufficiently quit himself, as I conceive any can, or would do that should possess that place, say Praters what they please, and if he shall please to make good our Contents as afore, he would Crown us, and we should than do well to do as much by him, for we cannot do too much for our Saviour, as we cannot for our Saviour.  
82. However, I conceive, yea I think that I may safely positive it, and say, that neither his Highness to the Parliament, nor the Parliament to the People, might part with their Powers or Commissions, but on our cautions at Sect. 47. and that their engagements and betrusts forbade and charged them to the contrary.  
Object. But it's urged that his Highness was the Parliaments servant 
* So was the Parliament the People's, so the Argument is the same. , so aught to obey, and deliver up his power when called for, it being only a be-trust, also he promised so to do, etc.  
For the Truth of this, that none may be deceived, I will set it right, and than leave it to judgement: I say than,  
Answ. I deny that he was the Parliament servant, and if he was, I care not, so nor for his promise, if any, and as it's said, to be a Be-trust, see Sect. etc.  
Are the Servants of a Lords Family the Stewards, 'cause the Steward entertains them, and takes them in, seeing he pays them out of his Lord's Treasury? Are they not both (though differently degreed) servants to one and the same Lord? in opposition or competition, than who shall the meanest servant comply to? Yea may not the case be such, as that he aught not obey, but with respectiveness (if he have power) soberly oppose the Steward in his Lord's behalf, and for his own safety, if he found that he endanger either? But you will say, who shall be Judge? for any one may pretend, etc. For this, see Sect. 83. and than Judge you.  
Nor may the Stewards own servants, as may not the Lords own servants, so nor the Kings, when he was, be true to, or side with, or obey their own Masters in opposition to their grand Master, the Public; This the Parliament, so that next afore, judged on the servants side, when it came to be agitated afore them, and so allowed of the servants or subjects judgement and disobedience, and punished those as Traitors that were true to their private Master or Trust, against their grand Master, the Public: see our Sect. 63. as afore, for judging.  
If also neither the promises, nor the sacred vows of a Wife cannot bind her to God, in opposition of her Husband's Rights, cause obedience is better than sacrifice, and for that she is not a self-power, as is a Widow, who may vow, and if vow, must perform; but a Wife might soon behead her Head, with such pretences and licenciate services, etc. so nor can Magistrates, Governors, nor any Powers make a vow, promise, or covenant amongst ourselves, but if it prove endangering or destructive to the Public, which is our Lord and Husband, and the supreme Lex, to which we are subordinate, but it may be renounced: In our own concernments we may promise', vow, and keep, else not, and yet not destructives, or endangering to ruin, but what have we to do to bind others, how than our Soraigne the Public, whom we are bound to unbind,  
But who shall judge of all, is a main question.  
83. This (hitherto) hath been a troublesome and puzzling question; and the Questionist applauds himself for wise, learned, knowing, and able, though a weakling, if he can but pose his Adversary, who might have posed him, had he first asked the Question, however both sides are Dilemmaed, and stand postured like Lot's Wife, or as two silent Statues, etc.  
Now seeing none of our Magies, either of Layicks or Levites, Lawyers or Gospelers, of any kind, name, nature, or degree, not not the occularly conspicuous Cardinals, as called; nor the notioned, sublime, 
I have heard them thus notioned, but never read any of them.  or Seraphic Doctor, nor the Sentential Master have resolved this, since the world was a world, so that it still puzzleth all sorts; it falls to the share of the poor and illiterate, and therefore despicable Carpenter's son to essay it, and so to venture beyond his Ne plus ultra; which he doth, as so constrained— Courteous Gentlemen and Readers, both this, and divers other things in this book with an awful remissness, and a wary fear; wherein if he err, or fail, so might, so do the Cardinals, and the Seraphicks aforesaid, and in this they are errand, in that they attempt not at all to give satisfaction, also not sufficiently (being Magies) to quit dis-satisfaction.  
We say than as followeth,  
1. Law, and Lawyers are conclusive Judges of what is within the circuit and precinct of their Jurisdiction, yet Appeals may be to Higher Courts, or to the Chancery, or to the highest Judge, or Lord Chancellor, at Sect. 3. 5, 6. following; and again, for judgement on any of their judgements, see Sect. 7. except taken out of their hands in season, and referred, etc.  
2. Arbitrators, or any trusted or referred to, though injudicious, yea injurious, are yet concluding Judges; yet we may as at first judge of their judgement, etc.  
3. The Parliament are concluding Judges (when in being) for the Public, and for particulars also, if referred to, but all may as at 6, 7. on their judgements.  
4. Yet any who is impowered, or hath power, and will conducingly and savingly improve it, as did Moses, so according to our cautions is a Judge, a Magistrate for the Public good, in opposition to any indangering, or too much sufferings by or from any; and who shall Judge of this, see Sect. 6, 7. both for conclusive and inclusive judge, etc. in short, Power will be Judge, concludingly; but aught not abuse their power, yet they may be judged on.  
5. The Parliament not being, than the Highest public Magistrate, King, or Protector, as you please, with their wise and faithful Council (if for the Public) are Judges conclusive, so for Individuals, if he please, yet according to Law, except referred to; or if Law be Lawless, as dubious, or its Letter ridged, against just necessity, or right Reason, he as highest Lord Chancellor, with his wise Council, may catechise and chastise it, and always accept its dubious acceptations, with the humanest constructions; for such is or should be Lawyers and Laws aims, and intentions, for such are their pretensions, etc.  
6. Just necessities (private or public) allow any man, yea a servant over his Master, to turn Judge and Magistrate for the present, if he will venture to put himself on the judgement of Law, and its Issue, or refer himself to those it concerns, to suffer if he have offended; here it concerns him, or any one, well to open and state their cause apparently in each particular, and so refer and appeal, or abide the Trial, and its issue; or who hath power or might to act so, aught state his case rightly, and than appeal in point of Right, as at 7th.  
7. Note, all sorts may from all concluding Judges of what name, nature, kind, or degree soever they be, appeal for judgement of their judgements, so for any actions, do, things, say, or consures, judgements or opinions, or disputes, or controversies, to any one, or more, or as we please, or universally to all honest, rational, good, wise, and just men, of judicious understandings, to see how they will judge thereof, though we should be concluded as afore; and this is as much as can be had.  
8. Any one in their own concernments, though injudicious, is a conclusive Judge, but any one as at 7. may judge of his judgement.  
9 But as more, or the Public are concerned, than the Public Magistrate for the Public and for Privates the Law etc. as at Sect. 17. except they refer, are Judges conclusive, yet any may, as at 7.  
10. The Highest Judge, who (like Moses) makes other Judges to present him, and to supply his place as a Judge, for he judges by them, sure he is a conclusive Judge than, as was Moses, 'cause you cannot go higher than the highest, and may if he please, personally judge all, yet as at 5. afore, etc. So will he also hear the advice of those Judges or Councillors, and from all, gather what's uprightest and best, the best he can, etc. and though in the integrity of his cause and proceed he may like God at Sect. 89. appeal, yet will he not (if wise) dispower himself till secured, if than.  
Thus, we may hear, and be heard, and judge of one another's judgements, though not conclusively, for the conclusive Judgements are as afore.  
Now is the highest Judges at Sect. 3. 5. 10. deal amiss with us, I know no better way to do good on them, safely and securely, than as at sect. 1, 2, 4. but if subordinate's, abuse us, than to appeal to superiors, or to the supreme, as the Chancery, or the Lord Chancellors, at 3. 5. 10. afore, etc. and from thence to Sect. 7.  
According to the 8th, a Master of a Family, though his wife, children, and servants, should have right on their sides, in point of reason, or the rationality of their judgements) yet his reason and judgement, or if you will call it, his Will and pleasure in his own concernments and affairs (as having right, justice, and equity on his side) shall stand and conclude things for ordering and disposing, thus if he build a house, he may hear the judgements of the aforesaids, or of any one, and it may be they may be more rational than is he, but they suit not with his mind, will, nor way, so he will have it built to his own content, and this is his right and due; the like of any thing, as one is self-ly or principally impowered, and concerned, and that Law checks not; and if this Power were not, there would be no end of things for disputes, oppositions and reasonings, also authority and propriety would be overthrown; for if rational Right should carry it against righteousness, as against the rights of deuce, justice, and proprieties, witty children and servants, so divers others might sometimes rule and govern their wiser, or however, their more just Governors, and have they will and way in what's their Parents, or their Masters, or the Magistrates, or another's proprieties and rights to order and dispose, etc. cause their judgements may chance to be better, though worse, or not so good; as overthrowing justice, authority, and propriety, to a confusion of all, as is already done in most houses, where under pretence of a Religious Conscience, the witty and wily Wise, 
As not knowing his power & place.  Children, and Servants, go several ways, and leave the weak Master masterless; but let all such know, that the Master of a Family, though he have failings, is King and Priest in his own house, to order etc. and he is a Judge and Resolver of Conscience also in all indifferents in Religion to his own family, only Fundamentals must stand firm and fixed on all sides, etc. but this is no place for this, but its worthy of a place and settling right, else it will unsettle Government, for the witty Governed will sometime govern their wiser Governors, which must not be, etc.  
Note, None are concluding Judges where things come not under their command, nor are referred to them, though it be apparent that right is on such side; Yet the Antagonist may still vie it out, thus, two dispute, but it relates to no concluding jurisdiction, and refer it they will not, so the apparently vanquished (though justly concluded against) yet cannot be concluded by any, but he may still vie it out with his Antagonist, if he will, wilful it; but his Adversary (though the other will not) may appeal to all ingenious and rational spirits, and so rest satisfied, and answer the fool not longer in his folly. Thus much in point of Judging. We go on.  
88 Law, the highest Governor is bound to, as he is only self-ly concerned, except justly necessitated, which quits any one as well as himself, but as the Public is concerned in him, or any, or alone, he is not bound to it, for the Lord of the Law is Lawless.  
89. If the Universal Public Governor pretend, judge, or deal amiss, or contrary to his Be-trust, it's not well, but what shall we do with them more than with each poor Arbytrator, so with Lawyers, Clergymen, Physicians & Chirurgeons, who some of all of them at times 
* In points of Trust, as by their ignorance, carelessness, and unsfaithfulness, so also by some of the in their intentional making preys an l prizes on us, most cruelly, often beyond Tyrants, etc.  abuse us as much, or more, as aft to loss of life and estate, and our souls also; all which by so doing, forfeit their Betrusts, and so their reputations; and yet we go on in trusting: in short, we suffer more by them, yet say lesle.  
Truly I for my part know no better way for the People to deal with the highest Governor, than as I shall set out at the conclusion of this Book; nor for Governors that are of honour and integrity, than nobly for their Honour's sake to do as did Samuel of himself (for he was not called to account) nobly appeal to the people in point of his uprightness towards them, and they as fairly quit him: yea God himself also, for his Honour sake, that he might stand clear in points of Justice concerning his dealing with his Vinyard, so with his people, faith, Judge o ye Jews, or all, or any that doth, or shall hear and know of my dealing with it, and you, what more could I have done, etc. and what lesle could it do to me in point of retaliation? and yet it hath affronted me with wild grapes for tame, etc. Also judge o House of Israel twixt my ways and yours, I appeal to you, so clear is my case, that I dare adventure to make the judged (yea my enemies) my Judges, etc. thus let Governors nobly satisfy the scruples of the People, etc. but see at the end of the Book this more perfect.  
90. But let's suppose that the Parliament have not settled Custom, Excise, nor Taxes, though I conceive they did all, so also Convoy and Algiers money, etc. by Acts, Orders, or Ordinances, etc. and yet all is said not not to be sufficient for some sudden and extraordinary Public occasions and exigents, etc. What's than to be done? The universal Public Governor urgeth his want; it's replied, it cannot be by reason of other, and the said great Incomes, etc. so it's a pretence: next, you say, is the highest Governor Judge alone? For answer to both which, I sand you to Sect. 83. Also it's urged, that its against Magna Charta; see therefore Sect. 106. to 111.  
Lastly, you say, that a Parliament must be called, etc.  
To this I will now answer you; let's suppose the case is sudden and desperate, etc. as that the Hollander is now in the Downs with a mighty Navy, and our Sea-Forces unready, or abroad, etc. And the Scots King hath a great Army with him, and thereon, that all the Factions in Scotland, England, and Ireland, do or will Arm it passed disarming, if not seen to in season, etc. and Treasure is pretended to be wanting, and all are so divided, they know not which side to appear on etc. Would you now dispute about Laws allowance, and ceremonial ways of proceeding, so about Parliaments, when dispatching is most necessary to prevent our Dispatching; who on this sudden and desperate accident is Judge, say ye? who will you apply to, say I, to take a course to oppose them, but to him who hath the universal Power in his hand, though he were an Usurper, yet no destroyer? For who else can, or who else dare (he being in Being) assume the Power? What course will you take on such exigents, or on some hardships or ill usage? Keeping to our Cautions, that is, to take heed of endangering the Nation to ruin by opposite Arms, etc. Can you take a better course than the conclusion of the Book will afford you; or as we do with Arbitrators, Physicians, Chyrurgians and Lawyers, on like exigents; whom we can only with good language, move to be faithful to their trust, also just and human, and so to maintain their honours and reputations, and than adventure their kill and undoing of us.  
I have supposed as afore, on purpose to see is on any occasions, or exigents, you will allow the governor & his wise-counsel without a Law, yea against it, so without a Parliament, when it cannot be timely called to be Judges, or take a course to save you, and us all, as they can; if ye say not, than we may be lost by divisions and foreign oppositions; if ye answer yea, than ye grant as much as I desire; that is, exigents and necessities may be, or may be pretended, though you and I discern them not, and that the Governors must be trusted, and so must, yea aught, without Law or Parliaments, etc. save the people as they can, & for his pretending right or wrong, I have, and do sand you to Sect. 124. and if ye have a better, a wiser way on pretences, surprisals or exigents, etc. show it, and we comply, etc.  
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 aught not, make the Laws than, O ye Lawyers, more wisely and in plain terms, that admit not of such doubtful and betraying constructions, that so we may not be befooled, nor destroyed by them, nor you.  
Object. 94. If thus as afore, say you, why than was the King called to account? why suffered he, etc. for he had his pretences, etc.  
Answ. Truly, if we had not had a visible, authority, and powerful power to deal with him, we aught to have suffered according to our position, rather than endanger our Country to ruin, 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, etc. offering to live and die with them. So that to my seeming, we made it hazardable and doubtful, by dallying with him; for I conceive he might easily have been surprised long afore, but wise and just policies might prolong it for useful 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 endangering to ruin, etc. so there was causes proportionable for such procedure, as ye may found in the L. Chief Justice Cook's King's case. But what likely and just pretence could the King have to want, and so raise treasure, by ship money, Privy seals, Pole-mony, and what not, he was at Peace with all neighbour Nations, Princes, and States. So also within himself, so was not enforced to keep three Armies, so long on foot to keep three Nations from Armies; also to oppose Foreigners, nor to have such forces at Sea, to oppose our many enemies that would have seized 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 Breast men of War meddled with him; employed he so many brave Fleets abroad, and that for useful, honourable, and human ends and uses, as in mating the unmatchable 
* The Hollander etc. Turk. , and redeeming of many poor beslaved souls, did Foreign Ambassadors through in upon him as on us? who for the honour of our Country and our Governor thereof, must be answerably entertained, 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 tender 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 rendered them useful; His Fame, as vain as it was by this account, yet made him famous, and did much conduce to him in points of fear, love, awe, reverence, and revenues, etc.  
96. And what if our Countries, our Nations, etc. were called the House of the North, or Nore, or of Great Britain, as Spain's is in a Bravery and Glory, only to outbrave, the House of Austria.  
97. But if you be not yet satisfied about your Highest Power and Governor, 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 an I not insolent; for I can discharge him when I please. I say than, that according to the received Tenants of Usurpation, he was an Usurper; but according to our definition or right Acceptation, at Sect. 47, 48. etc. he was none, but very Authentic and Lawful.  
Who is't proves Moses chosen Governor by the universal free choice of the People? If not, What was he than by your say? But ours quits him, and so renders him a true and right Governor, and a Righteous one also.  
98. But you will say, he was chosen, and called, 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 cared not for, as of God: For can you say that they entertained him cause of God? Surely no, they were not so Godly: For why than excluded they Samuel whom they knew was of God? Why outed they God himself in Samuel? Samuel, this stubborn, this rebellious, this stiff-necked people, have dethroned, uncrowned, and dis-sceptered me as well as thee: sure, they that care not for God himself, care not for any sent from him, so it appears they entertained 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, etc. 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 Tenants; so that none of their choicest, or best chosen Kings or Governors, were more lawful Powers than was the unchosen Moses.  
99 But we will begin with Moses aborigine, that we may the better see the true state of things, for our use. It's necessary than to take knowledge that the Israelites lived together in Goshen, where Joseph placed them, and not mixedly or scatteringly amongst the Egyptians; so they had their own Religion, Laws, and Government, Civil, and Ecclesiastical, which they enjoyed about four hundred years, till Moses time; their Laws must needs be their magna Charta, their Rights, Deuce, and Privileges, viz. to preserve them in safety amongst themselves, so in their Rights of all sorts, and to relieve them from wrong, etc. 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 often too positive and absolute, and so endanger, or destroy all.  
But when the Monarch Moses comes, he seemingly heaves the Door of the hinges, and turns the House out at the Windows, and like an impetuous Torrent, bears down, their Laws, their Magna Charta, and all things afore him; and yet he doth no such thing, but bears up all: In their positive and l●teral strictness he bears them down, else they might upon some emergencies or exigents, bear him and his people down; but in their fair and well conditioned conducing Intentionals for the Public good, he bears all up: So, what he in their positive acceptation suppresseth, to avoid suppression, he advanceth by wise Respectives, and so puts down Solomon the Wise 
* Moses was wise, Solomon witty. , with the Wise. For according to just necessities, he invades, and evades Law, and so adds, altars, and abrogates, etc. and yet neither Usurpers nor Arbytraters it, as we have or will show; for, all being performed, according to our Principles and premises, he altars not their Magna in its intentions, but only in its dimensions, as contracting or enlarging it as it best conduced, and so bends and inclines it to just necessities inclinations; and in so doing, magnified it and himself: Thus, as some of their privileges by reason of their weaknesses or wilfulnesses in their journey, might prove offensive to them, he contracts, them & so enlargeth their liberties and privileges in binding them; for, it's a freedom, a privilege to be bound, when (if at liberty) we would mischief ourselves; thus, our Chirurgeons to free us, bind us, and our Physicians do almost kill us, to keep us alive, and make us live: So, their right Privileges would have wronged them, and it was some necessitated wronged do (enforced by themselves) righted them at that time, & in that condition.  
Circumcision itself, their most essential privilege, and the flower of their Crown, or Charta, etc. was circumcised; and though in its nature seemingly most unseemly, savage, and severe; yet as it was enjoyed and enjoined, it was their only badge, mark, or character to distinguish them from Heathens and Pagans', and so tender them refined, as the People of God, so that a curse went on the uncircumcised, and now it was a curse to be circumcised, for, for their forty years' journey it's laid aside, and so in that point they pass so long for Pagans': Their Law for Theft is altered to  satisfaction, or servitude; so they hung not, as do we, but reserve their Delinquents for useful service, private or public, yet to give the privated satisfaction, which done, they return to themselves, and are their own men again. A most severe Law, or trial for a suspected Wife is added, but seeing I cannot reach the reason thereof (though reason there might be) I compress, etc. and choose rather to think, than to express myself impertinently, or to my compression.  
These three are only instanced to make appear his self, (yet not self-ish) alterations, additions, or abbrogations, as wise respective considerations call for, but infinite more of all sorts may be observed he did; for, as appears in Exodus, Leviticus, Numbers, and Deuteronomy, he new modelled their whole Government, both Civil, Ecclesiastical, and Military, yet for the Public Good, Peace and Safety sake, and not for any by-ends of his own.  
Infinito, 
I put all on Moses cause Moses to the people is all in all.  troublesome, and chargeable sacrifices did Mases also institute and put on them, besides a world of other busying performances to take up their giddy heads in their long journey, enough to make Loyalty turn Loyalist, and Religion a Rebel; and yet these Rebels rebelled not as yet.  
Their Civil Government he wholly altars, adds to, or abrogates, as appears by his four last books, for it's said, Moses did or commanded this, and that, etc. By their Religious or Ecclesiastical Government, he doth the like; for he sets them a seventh day, with the other 3 commands, never articulately for or commanded afore; he also dictates to them the fix last, which of themselves are Dictator's, and so set themselves, but not their ceremonies; as Reason faith plainly, Thou shalt not steal, but it faith not so plainly, thou shalt restore just , so its dispurable what Retaliation is rightest. The whole Priesthood were of his creating, and he maketh his brother Aaron a Prelate, or prime Priest; he robes, raiments, and ornaments him from head to foot, with taking Types, Ceremonies, and Oculars 
* The Occults were laid up in the Sanctum Sanctorum. where only the High priest might enter.  to take the People; the lesser, the lower or subordinate Priests he also creates, principles, and lessons them (as he did their Prelate) of their charge, and offices, etc. and when he sees his time, he disrobes Aaron, and robes his son Eleazar in his place.  
The Military Discipline he also orders & settles it in chief on his Disciple and Servant Joshua, 
Painces, Nobles and Priests, so the Soldier and all sorts, obey him.  and not thing is done without, or against his order, nor any thing left undone that he commands, or countermands. He punisheth to the purpose the 3 Rebellious Princes, and all their company and complices, for their bold prate, as, What hast thou to do with us thou Usurper, we know thy Original, and whom thou art? Art thou any more than a poor castaway, 
Num. 16.  recovered by accident, as if to cast us away under colour of saving us? Whence than these thy presumptions? In short, thou takest too much upon thee Moses, What? wilt thou who the other day pretended to be our Deliverer only, now turn our Goader, and bind us to thy severities, some of them under the notion of Sacrifice? A fine piece of Hypocrisy! What? wilt thou that wast against King Pharaoh's Kinging it, so his Oppressions, Cruelties, and Tyrannies, also against Monarchy and Kinghood, or such Kingly Government, Wilt thou now Lord and Master, yea King it over us? for what Monarch or King ever did more, or so much as doth the Monarch Moses? Are we thy slaves or vassals that thou handlest us thus arbytrarily? for thou hast razed out our Laws, our Privileges, our Charta, etc. and put what thou pleasest in their places, and if taken knowledge of, than thou punishest, or destroyest us at thy pleasure; witness thy massacring of three thousand of the Lords people at a bout, 
Exod. 32.27.  beside many other mischiefs done to us, etc.  
Again, thou hast under pretence of a Paradise, a Canaan, a heavenly Jerusalem, etc. brought us out of Canaan, as out of a Country that flows with Milk and Honey, to an Utopia that hath nothing in it of acceptables, but only of name, fame, and opinion; 
Num. 16.13, 14.  for not Egypt now, but this thy Canaan is our House of Bondage, from which would to God we were freed and delivered, etc. make us not blind Moses, cause we cannot see invisibles, which thou only as a Magis master etc. if thou canst: In short, come thou down to us, if thou wilt, for we will not come up to thee, etc.  
But, seeing Moses though he did thus self-ly Monarchize, it, yet it was not self-ishly, but for the Public good, he still varying as necessities and conveniencies varied; 
250. Captains amougst them.  so though he might decline Law, yet he vagar'id not there from, nor governed arbytrarily, etc. It cost these Rebels dear, as the ruin 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 of a limb thereof, which else by such factioning and rebellions might have been endangered to ruin.  
Nor did Moses spare his brother Aaron, nor Miriam has sister, but handled them severely for their severities to him; as in their daring to vie it out with him in right of Power, etc. As, What? Hath the Lord spoke only by Moses? Hath he not spoken by us also? See Numb. 12. so that Miriam was leproused as white as snow: a tincture that fairly set of 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 descension of a Brother, and a Prelate, to a Laic Brother. Surely, the Prince, the Monarch, the Laic Moses, was in Power, Place, and Nature, superior to the Prelate Aaron: But now the 
* Words of Contempt. Exod. 32.27.  Laics are a * 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 Trial, to kill and butcher their Brethrens, and they obey, and so killed 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, etc. yet in all those proceed nothing for self-ends, but only as necessitated, or convenienced for the common good; for if Kinghood, Prelacy, or pleasures, or his own ends he had aimed at in their delivery, 
Near to a Queen as being a King's daughter.  sure, his Queen-mother Pharaoh's daughter, and Egypt for her sake, with his own wisdom, learning, and policy, as a Magis, would have gone near to have Kinged him, however to advance him as high, or higher, in all likelihood, and that without any such sufferings, or danger of ruineing by so rude and boisterous a people how than is Moses an Usurper? How, Arbytrary in Government by the aforesaids? Yet I have heard, that Machiavelli makes him both, though he be neither. But what may not Much-evil do if we undo him note which we will if we can.  
For should the People have had the Government in their own hands, and only asked 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 returned to the house of Bondage again; however, never to Canaan; for by dissensions, disputes, and contentions, oppositions, and contests, they would have destroyed 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 council; and yet he doth all things well, 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, qualified, and conditioned) make use of Parliaments or People, in points of advice and counsel, jest contests and disputes for self ends, and priorities or parties and places to rule and carry it, delay or cross all; and so his Highness is enforced 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 Governors, Saul, David, and Jeroboam excepted, who were only authentic, according to received Tenants, 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 created them; Ergo, The People may (by out times positions and practice, 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 Governors, to the incensing of the People, and so to the endangering the Public; 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 ruin of all: A most judicious and Judge-like kind of reasoning! Thus might most of their Kings and Governors have been served. But our principle, viz. The Safety of the People, is of another mind, and flies to our cautions, as to so many Cities of Refuge, from such Sinon's.  
Yea, consider further, what abuses 
* Basales their own perfomal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  some of the best of their Kings and Governors 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 than murdered Uriah, and ravished his Wife, and most unconscionably gave half of his endeared brother Jonathans' son Mephibosheth his land, to his servant, that Traitor Ziba; and yet there as (I take it) oaths, vows, and covenants betwixt Jonathan and David, to be faithful to each others seed.  
Ahab most hypocritally (under pretence of Religion, as zeal to the honour of God and his name) caused Naboth to be stoned as a Blasphemer, and that done, stole his Vinyard also under the same vizor. Solomon also oppressed the People so, one way or other, as it obstacled his son Rehoboams Kinging. Yet the People wisely connived at all in Solomon, so in the rest, rather than endanger the whole Public 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 proceedingsses?  Saul David, and Solomon, in these, & those particulars, were yet good Kings and Governors to the General; Must the General suffer or be endangered for Individual or Particular sufferings? Surely no, it must not; yet keep to our Cautions, and take your course, else keep at distance.  
Said not David of Saul, though his enemy, yea, and the enemy also of God and man, as to the Priests aforesaid, etc. Weep and mourn O ye Daughters of Jerusalem! Weep and mourn for Saul, who clothed you with Scarlet, and fed you with (Nectar and Ambrosia) milk and honey, and deck! your ears with Pendants, 
2 Sam. 1.  and your Apparel with all kinds of pleasing Beautifyings, and amorously trimmed your Tresses; who also fought your Battles, and foiled your enemies, and lost himself to save you.  
And for King David, a better, a more faithful, or valianter King or Governor, could not be to the Public, than was he.  
As for Solomon his son, though he oppressed some parties of the People, in the Building of his House at Millo, etc. yet the generality had such Peace and Plenty as St John's Jerusalem promiseth to her Citizens and Inhabitants; for silver and gold rivalled it in number and weight with the stones in the street, and in value with new Jerusalem's twelve gates, etc. Must these be made away for those? Must the Public suffer for some Individual or particular sufferings; Your judgements, you wife and just men.  
For the People's answering of Rehoboam, or his reply to them, it was not an unauthorised, nor an inconsiderable party that performed it, but was like our Parliament in nature, so in their power and proceed with and against the King, for it was the act of the whole Kingdom whom they presented, and by whom they were authorised, who were in honour and honesty bound to second them, and they did so; Rehoboam also was not settled, nor as yet accepted of the people, who had thus reserved themselves, till they had found out his reserves; Heir to the Crown he was not, and nothing had he done by way of merit, and desert of a Sceptre, so he could not lay any just claim thereto, and so they justly disclaimed him, having a likely power to do it, without endangering their Country, and well he deserved it, that would so malapertly tell a whole Nation to their Teeth (he having no right as afore to the Government, but their good wills) how he would serve them: How could they do lesle having power, than desert and dispower him so? But had he been settled, received, and invested with the universal Militia, or power, so as it would have hazarded the Nations ruin; sure, the people would (as did David) connive at Joab, and say, The sons of Zerviah are too hard for me, so is the King for us: So 
* He was but young in his Kingdom, as net yet established.  Saul as wisely held his peace, when some of the people scornfully said, How shall this man save us? also they brought him no presents; Thus Saul and David kept to our cautions, else might they have been cauterised, etc.  
And though the Prophets reproved some of their Kings and Governors, etc. yet was it not in public, as on a Theatre or Scaffold, viz. in their public Pulpits, which are confluenced with people, as is Cheapside cross, or the Exchange, and there malapertly, daringly, and contemptuously clamour, and exclaim, to an incensing the people, and so to an endangering the public; but they performed it only 'twixt the King and themselves; or if in public, yet respectively, in private, as not at their Exchange, so nor in such insulting and incensing posture and language, as afore.  
All their Usurping Kings (if you'll have it so) which were all but the afore Excepteds, took upon them Moses-like almost, both in Civil, Ecclesiastical, and Military affairs; their Priests they made and unmade ad placitum; the like of their Warriors of all sorts, as you may read of Saul, David, and Solomon, and the rest. Saul when he see any one fit for the War, took him to him, and yet no endangering rebellion ensued thereon.  
Yea Joshua, Moses Minister of Servant, equalled his Master in Sovereignty of command, though an Usurper by this Time's Tenets, as only invested by his Master Moses; yet was he obeyed of all the Nobles, Princes, and Peers, so of the Soldiery, Priesthood, and People of all sorts, without endangering rebellion, or irreverent and uncivil clamours, gests, or gestures: Read his Book, and you shall found this Servant, this Usurper (if an Usurper you'll have him, though we say otherwise, as having the People's Necessities and Safety that chose him, and authorised him rather than fail to assume, to usurp and hold the Government, of, by, and from his Master Moses only, he ruling for the People's good, welfare, and safety, and not for his own by ends of any nature, in opposition to theirs) did justly master it, and rule over his masters, the People; yet servant like, for their service, as afore.  
For, Joshua ordered the Priesthood, and Levites, so all things else, and that self-ly; so that self do, if. Well, are well enough; for, the main is well-doing, how, is ceremonial to well, or the thing itself; Yet let Ceremonies be also observed if they may with safety and conveniency; if not, Circumcise them.  
It's true, Joshua came well fortified and seconded with Miracles and Wonders for his reception, equal in value and worth, though not in multitude to his Master Moses, under whom he was brought up, as was his Master under the Egyptian Magies; and no doubt Moses instructed him with wisdom and policy how to govern the people when he was gone, as not daring to leave them to themselves: But here wise Moses fay'ld in not providing Joshuas but only a Joshua, 
Some absolute certain way of safe Government.  etc. Let the siege of Ai, and Jericho, so his rivalling it with his master in dividing of Jordan's Rivers Read Sealike, with other Miracles that his Story or Book yields; especially his mating him; in fixing & stationing the remote, the immense, the unbounded and unstay'd Sun in his impetuous hurry, and swift career, on his own Theatre or Stage, only with a Godlike command, as, Sun stand thou still, and stir not, etc. Witness for him, that he mated as afore, not only his Master, but his Masters 
* All the People.  also; yet by servanting it to them all in his administrations and services of all sorts of humanity's, for their good, their peace, and welfares, etc.  
How punished he poor Achan for a theftless theft to see to? 
I am posed, so positive it not.  For could Achan steal where he might kill? Ah me! yet it killed Achan, and infinite Innocents' enough (did not our Principle forbidden) to have rebelled it, etc. But a wise, a wary, a David, and Saul-like connivance and compliance on any side, (where the sons of Zerviah are too hard) prohibit such proceed; yet the depraved of our Clergy, and wicked Laity, make a profession of such Prate, such Practice.  
Lastly, What did any of their aforesaid Kings or Governors aforehand, for their King-hoods. Moses excepted, who performed beyond exception, in their point of Redemption. Be ingenious than, o you our Moses, his adversaries, and deny it if you can hath he not Moses-like, declined all Egyptian pleasures, blandishments, and delights, besides safety, ease, and rest, and put himself on all sorts of hardships, dangers, and sufferings for his brethren's sake? Hath not his limbs, life and liberty been engaged to disengage us? Came he not seconded and fortified 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 Governors, till he had tutored 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 say, as for this, they may so pretend, and abuse with pretences, 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 lest, 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 faith, that its Natures, and not Names; it's occults, and not occulars, entitle to the title King, etc.  
But some treacherous and politic pretending Cavaliers or Malignants, would have Moses resign up his Militia, his Abishag, or Mistress, to Adonijah; for it was only a Trust till delivered out of Pharaoh's hand; as for future, they were resolved to protect themselves, or choose their Protector. But wise and wary Moses did see, that this was but to dis-arm him, and than 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 called him to account for executing their King Pharaoh in the Read Sea, and so un-kinging them for future, others would have had about with him for changing their Laws, and invading their Magna, etc. so for usurping the Government, though all for the best, etc. Others for tampering with their Religion, and bringing in a world of Novelties, and so creating of Sects, etc. as they may please to notion them; and all sorts, for his enticing 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) passed for Canaan itself as being out of hopes and expectation, by reason of their long, their tedious, and wearisome journey, of ever meeting with any other, being also tired with sufferings by the way, amongst the rest, the loss of their Egyptian fleshpots, and choice salads of all sorts, troubled them; so it was much better with them when they were under King Pharaoh, or served the Queen of Heaven, though in Hell, and sacrificed to her, than 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 crossed; for like weaklings, they judge by accidental issues, and not by ingenious grounds, ends, intentions, and apparent endeavours, etc.  
Their often murmuring against him, as we have in part instanced, makes good these to be their intentions on him, could they with pretences and arguments have argued him out of his Armour, or to lay aside his lance: But wise and wary Moses, though Dovelike meek and mild he was, and no Serpent, yet had a Serpent, and was himself Serpentine, so would not be outed by arguments, nor untruss, to be trussed up, therefore held his power, for his own, and their good and safety, and so improved it, and abused it not for self ends.  
Now whether the aforesaids' suit with his Highness' Actions, Do, and Endeavours, and his Usage by our seditious Korahs', Dathans, and Abirams, in their exclamations, censures, and treacheries 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 any 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 cautioned it, is against God; for we have proved 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 etc.  
Now let's suppose that any King or Governor over us, should (which God forbidden) 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 about, yet none of these particulars justify a rebellion to endangerour ruin, nor to uncivil, rude, boorish, and clownish clamours, or impudent dare, but only to reverend, peaceable and quiet information; for what Prince, or Governor, or men of Power and Place, can bear such insolent dares and threaten to their disgrace, whereas men of the meanest rank, though faulty, cannot endure publicly to be made Publicans, let each one examine himself, and he will found it an infinite dishonour to bear with such Malapertness, as if aw●d, which renders such Powers contemptible, and invites rather to a stiffness to oppose, than to harken to by way of remedy; nor have we to do with any in such a way, though we see (as in the aforesaid Princes,) such and such vices and failings in some particulars, so long as they are in the general good Governors to the People, for they are but men in parts, though gods in place and power; and they must have their grains of weight, as must meaner men, as they have greater Trials and Temptations.  
I will yet suppose higher, admit an honest Heathen, Pagan, or Atheist (if you will have it so) were in Government, and dissembles a Religion and Zeal, the better to please, rule, and govern, etc. and he doth govern well and justly, and gives thee thy conscience, with our cautions against unconscionables under colour thereof, what's this to thee that he is a Pagan, an Infidel as thou call'st him; to God it is, and to none else. One hath thrown down Baal's Altar, what's this to the Bawlers? who under pretence for Baal, have their own base ends; for its Baal is only concerned, who it he be offended, knows how to right himself. See than thou perform the duty of thy place, as at our application Sect. 124. also pray for him or them, likewise endeavour by thy good counsel, so they precepts and practice, to settle in each one, love, obedience, and peaceableness towards him, for his humanity's, goodness, and protection of thee, thine, and all sorts, as thy Native Country, etc. and for the care, pains, and hazards he undergoes for thee, and us all.  
101. Object. But it may be said, to what end these stories of Moses, Joshua, Judges or Kings, etc. What are they to us? we have our own Laws and Government settled, etc. and such and such privileges agreed on, as they had not.  
Answ. Yes, they are to us, and you have already seen it, could you conceive, or remember what ye have seen, and you shall see it to the full, if you can fully see.  
We have proved 1. That neither Moses, nor Joshua were Usurpers, though not vocally chosen by the people, 'cause yet better chosen, viz. by some of our principles, as by the People's necessities; next, as taking and accepting, or assuming the Government, not for their own by, base, or unjust ends, but as necessitated for the People's good, & so improving their proceed; and who doth as did they, are no Usurpers, nor arbitrary Governors, etc. Unjust Usurpation is to invade the Government, without so many of our grounds at Sect. 43. to 53. so 78. to 83. as will justify the assumption and retention.  
2. Admit Usurpers they, or any of the Kings were, yet governing well, or though somewhat amiss, yet not destructively; no attempts are to be made against them, to the endangering of the Public, but application only, as at Sect. 124. For though Moses was taken for an Usurper by the three Princes and the People's murmur and undertake against him, you see how they were punished for it, and that justly, considering he improved his best endeavours for the Public good, nor were his near relates, Aaron and Miriam favoured, but upon their submission.  
3. Though as faulty as the aforesaid Princes, yea as Jeroboam; yet we say as next afore, that only sober, reverend, and peaceable Language and Applications are to be made, etc.  
4. That on exigents and just necessities for the general good, as did Moses, when he durst not trust, nor use the people's counsel in their delivery, or passage to Canaan, by reason of our Reasons afore, he was forced to Monarchize it, and so self-ly to order and manage all; and had he not so done, they had been undone. The like may other Governors on enforcing exigents do.  
I grant such proceed as at 4th to be amiss, were the People capable; if not, they are just and right as I have ordered and cautioned them, else not.  
Note, what follows, is spoken as it relates to the Public.  
And now I will give you my judgement at large what's arbitrary Power; for I believe my betters every way are as bad as myself, if not worse, as, mistaken in it; and so shall we be in all things, if we call things so and so, and so let them go without further pursuit or prosecution of them, by distinguishing and distributing, so by defining or bounding, etc. likewise if we indefinite it, when we should demonstrate, and universalize it Rethorically for Logically, and so infer as from the last, and so are often too late.  
arbitrary power (you will say) is to rule by Will and not by Law; but I say, this is not right, 'cause not rightly bounded and cautioned; for, you infer, that what's not of Law, is of Lust and Will in the worst fence, and it may so be, and yet also it may not be so; so whilst you neither define nor distinguish aright, you confounded and destroy all.  
By your definition of arbitrary Power, as afore, Moses is condemned, who is justified both of God and man, as you have heard; so also you condemnal proceeding, that are not according to Law, as if of lust and Will, in your sense, which is not so; for, if of a will rightly rectified, and justly necessitated too, call it as you will, though a will it be, as not Legal Law, yet us in itself or nature a Law, that binds against endangering or destructive Laws self-ly so, or made so by accidents or exigents, or by the people's pravities or weaknesses.  
I say than, that to rule by Law (when lawless) is cunningly to rule arbytrarily, as by Lust and Will, and colour it with Law, against the very end of Law and Governors; and to rule by Will as we have cautioned it, is to rule by Law, though against Law, for its a lawful Will, as agreeing with Laws end and intention (though it fall out with its letter) which is for conducing to public peace and safety.  
If you shall still say, that this invasion, or that evasion or abrogation of Law must be with the people's consent in a Parliament, I say so too, if it may be so, provided rightly composed and constituted; if not, not; but as we have said afore.  
I say than summarily as fol weth, That  
arbitrary Power is to rule by, or to keep to Law, or Laws letter, when they prove endangering, etc. or not so complying to the Public as others, except you would that the Public should be endangered, or destroyed, or not better benefited.  
Next, Arbytrarte Power is, to break, or not use public benefiting Laws for the Public or particulars their accommodations, but only for partial or self ends sake.  
Again, It's also to altar good Laws for worse, or not to accommodate with better if it may be.  
Lastly, It's self-ly to altar 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, 
A  and therefore as occasions often are or may be, it's very injurious, dangerous, and destructive.  
Reason is respective, 
B  and so wisely varies from Law according to just occasions, and necessities for Public good, and so avoids what it can, such sufferings, and inclines to all conducing.  
To rule by Law than, if it prove as at A. is for aught I know, to rule like a Madman, 
C  or a wicked and wily Machiavelli; as under pretence of zeal to Law, to act lawlesses, as things dangerous to the Public: This is to rule by Will, and Lust, and cunningly colour it with Law, and so is arbytrary power though Legal.  
Will therefore, and arbitrary Power (as you call it, yet) if qualified as at B. is the only wise, just, safe and lawful (though not legal) ruling and governing. See than to wise qualifications, and let foolish articulations and quarrelings go.  
Our Position in itself is right, though any one under any colour or pretence should do wrong by it, 
Wrong grounds.  either in degree or Pedigree.  
Clamour not more than henceforward, that this, or that is without, against, or contrary to Law, and therefore arbitrary, if our Po●●tion at B. bear it out, seeing it hath reason, wisdom, and the public good, and just necessities on its side, and only ignorance and folly against it.  
And except so qualified, we allow no deviation from Law but will that each Individual (but not the public) suffer; and attend its alteration by wise Suffrages, etc.  
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 than, 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 one's rule and guide, else they might be surprised and betrayed, etc. But he being the highest Judge, is a Chancellor also; and as he may created a Chancery, so may he self-ly Chancellor 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 licence 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 loose him; but the Truth is, here are more considerations to be had, than I can now consider of.  
103. So all public Offices that relate to him, he must self-ly perform, or see performed, and he aught also to call them to accounted 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, etc. and this is Moses, yea Kinglike. King David descended to hear the tattling 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' Judges, who it may be might some of them, and in some points, be as, or more able than 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 sometimes not so able, so that he with them, or any other of his wise Counsellors, may, resolve it, though Moses self-ly resolved all.  
104. Certainly, it concerns the highest Governor, 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 Gospelers often 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 Gospelers, will be too hard for him, and ever and anon surprise him: one, with, this is Law, that, not; also, here is no Law for this, and here is Law against that, etc. and those of the depraved Clergy will with their wiles, Metaphysics, and Supernaturals beguile us, and out Phusis, Nature, and Reason, and grace also; but they aught not, nor shall, etc. for we shall (I hope) find Commeasurators for all, let them commence as high as they can.  
But Magna Charta is pleaded in behalf of our Privileges, so Law also.  
106. This Magna etc. I never read, but now I will read something of it, yet by imagination only, and when done, answer them, and by that, answer all as are so conditioned, the rest will answer for themselves.  
This Magna Charta is Law, and Law is in part already resolved, and here the rest shall. Suppose than as followeth.  
107. That the People did well and wisely make sure work for the privilege of calling their Parliaments once in two years, and to sit till such or such a time, and this they claim still, & except, as wronged, and a great piece of injustice, and breach of trust in the Governor, 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, Prelates, and Priests of all sorts, had their places in Parliament, or privileges to their mind, and so had Lawyers also; so when Parliaments were called, they need not faction it for their places, being already placed, and that in great pomp, power and command, and questioned not their security, they were so secure, till at last Elihu's little dark cloud appeared, whose expansion and extension, they foresee, would cloud their whole Heaven of glory, and tender it dark and despicable: But now every Parliament is packed and composed 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 Church's 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 confounded and trouble, than doth confusion itself.  
The infinity of Sects and Opinions makes good what I say, which to dissolve, is more than an Herculean labour, and asks time, till the dissolution of Time to end it.  
A wise Governor 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 overpowering factions, to the endangering the peace and safety of the People, which his place, trust, charge enjoins 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 Governor; and would you have him faithless, and act contrary to his end, as to endanger? etc. I hope no.  
108. For the aforesaid reasons, as by you constrained, he is forced to supply Parliaments by himself, and by a wise and faithful Council, 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 Council, 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 yourselves are causes of? reflect than as well as prospect, and so you will see that your errors are errand.  
Thus Magna Charta, and Law, and these our privileges (I conceive) are answered, and provided for.  
Suppose next, that neither  
109. Magna, nor Law will allow pressing of Soldiers, etc. only beaten the Drum, and so take all that will come, etc.  
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 Design: 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, etc. 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 nejoyns 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 foreign Invasions, as wanting Soldiery to make opposition, Can Law or Lawyers answer this? Not, not, our principles, and Positions (sure) are too hard for them all: Save the people any way than, o ye men of Might, though you destroy the Law, and etc.  
Thirdly suppose, That  
110. Magna, and Law, etc. will not allow Taxes nor Sesments, nor to raise money or means any way, without a Parliament, etc. yet the Governors' place as afore, is to save us, which he cannot do, for our great Privileges by Law, Magna, etc. is to destroy us rather, by not allowing such save, 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 privileges of Magna, etc. I allow of and claim, as we are capable of them, but we disclaim them, and must be allowed 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, shall press for, or take course for means, beyond what Law hath provided for, and shall urge the public 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 Public, 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 wills, nor own judgements; and this power he may at pleasure call for, and place it where he please; the public Power for judging and ordering, he hath reserved to himself, so we have not to do with, but we can tell you, that if it be demanded for the Public, than by the instances at Magna Charta, its Law sufficient; for the Law is not above its Lord, the Public or common good, and for the truth of his pretence you must not dishonour him with suspicion, whom all the people have honoured with so high a Trust, and it's conceived that he will 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 all relating thereto, and as his faithfulness enjoins 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, etc. (whoever they be) is with well and lined Language, 
Penned.  and fitting addresments, etc. I will here therefore for this once, individualize, and venture humbly to solicit his Highness in behalf of himself, so of ourselves, with these poor following Lines of mine, till abler Pens shall 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, etc. 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 kinds, so you will be pleased to imitate God, and such good men, and do the like in behalf of yourself, and your people etc.  
Your servant faith than, to your Highness, as Abraham to God; God forbidden the just God should be unjust: and as Moses said, Raze me out of thy Book, rather than thy Honour, thy great Name, or this Thy People should suffer; for what will the Gentiles say, if so? or, what is't they will not say, etc. to the great dishonour of thy great Name, etc.  
In both which say they aim at the Honour of God, and good of his people: as first, that they would not have God's honour any way to suffer, or receive the lest touch or tincture of any blemish or abasement; but that as he is a just God, so his proceed should answer it, jest it reflect on him to his dishonour: Next, they take care of their People and Brethrens, and so press God thereafter, and God complies to them both, in both, etc.  
Now seeing that by God himself you are a God on earth, these say Sir, 
In point of power.  relate to you also (as you so relate) in points of your own honour, so of your People's welfare, etc. yet know Sir, that the same God faith also, that you are but a Man, and like a Man must die; and man, God's servant, makes bold likewise to say as much; and without either of their say, your experience (Sir) knows and faith it also.  
Your servant doth than most humbly beseech your Highness (as Abraham and Moses did God afore) by all that doth or can engage man, or is near and dear to him, and so prevalent with him, that for your own Honour's sake, and next, for your people's sake, you will hear him in behalf of both, and comply accordingly, or raze him out of your 
* Of Protection.  Book also, etc.  
First; That your great Name, Fame, and Renown, may not receive the lest tincture, blemish, or abasement, but that it may appear clear, bright, fair and full to all eyes, and so may attract awe, admiration, and reverence, and conduce to a full heightening thereof, and that as well from Heathens and Pagans', as Christians, so from Foreign and stranger States, Princes, and People, as from your own, that so if the Queen of Sheba shall chance to hear thereof, and so give your Highness a visit, she may double her devotions, and admiration of your wisdom and goodness, by your wise, just and well-governing, and happyfying the People under your charges, as, by accommodating them with what good Laws, and lawful Liberties you may, and easing them of what pressures and sufferings you may also, and giving them fair sati is faction for the rest; and than may you Sir, like God, with much honour, etc. ascend in your seeming descension of giving account, which is rather wisely to call to account, by setting of your own Heroic integrity, so your Nobleness and Worthyness of mind and spirit, in all your proceed, which dare the Eagles' eye, and the illustrious and allseeing Sun's penetrations in his height of brightness: Next, in setting out your Adversaries unjust Retaliation by their insensibleness, neglects, and ingratitude; yea more, as, by their rude, their bold, and uncivil censures, clamours, and exclamations of all sorts; yea, further or most of all, by their Clandestines and Treacheries of all kinds: And on these grounds you may Sir, as did God himself, appeal in a Godly posture, and language suitable. What is't O my adversaries of all sorts, that you can require more at my hands, by way of accommodation, than I have done? What lesle by way of offence? And yet consider with yourselves how you have retaliated me! For what more wrong can you do me by way of Ingratitude, Neglect, and Disrespect, than you have done! and yet, more you have done in your bold, rude, and uncivil clamours and exclamations, etc. yea, the most you can do, in your Treacheries and Rebellions of all sorts? What lesle can you do in point of compensation, by way of Honour, Love, and Service, than to do nothing at all, or what's worse than all, as the quite contrary, etc.  
Judge than yourselves, O House of Great Britain, of Mine and Your Ways; Is't fair that you retaliate nothing for all things, or some things worse than nothing? As wild Grapes for Tame; and Thorns and Thistles for Rosebuds and Violets.  
Yea, o unspeakable! 
Hard usage.  Have you not crowned me with Thorns and Thistles, instead of the flowery Coronets and Chaplets, of Myrtle, Bays, and Laurel, 
Grief at your ingratitude  acquired and merited for your sakes, and so have drawn blood both from my head and my heart.  
Thus doing, your People shall meet you, as did Jephtah's daughter her father, with her consorts and damsels, triumphantly, with plaudites and acclamation of joy and praises, so with prayers for your long and happy continuance amongst them; and if your Highness please to approach your People, it shall be like the Summer Suns a session on Winter's retreat; and your retreat Sir from them shall be like his.  
Can you Sir, or any Governor, receive greater Honour, Glory, and Renown, or sweeter content, than by such Sunlike do as afore on your part, and than on the People's part such joy and cheerfulness, with acclamations to you for the same, acknowledging you the Father and Sun of Great Britain, etc. Consider I beseech you Sir of what I say, and so leave your name renowned, when you have left this transitory world, by immortalising it as afore; and whilst you are here Sir, it will surely conduce to prolang your days, besides happyfying them; for who dares or will attempt against such a Hero? And yet truly Sir, there is no security in 
* Too much confidence.  security; for as our Saviour said, He knew what was in man, so would not trust him; So we know not what's in man, and therefore must not trust him, and yet we must, and not seem to distrust him though we do.  
But Sin, I am afraid that I have transgressed both in quantity and quality, as failing of a fitting Dialect, so by encroaching on your Highness' patience in prolixing it, Here than I period: And yet who can check and take of himself on so spacious and useful a subject? but I must and will: Only I do with all humility crave pardon for my failings any way; However Sir, they are of weakness, and not of wickedness; and I conceive it will honour your Highness to make the best of fair intentions and endeavours, and to pardon the truly penitent: And now I have done, only venture to subscribe myself.  
Your HIGHNESS' most humble Servant, S. H.  
Truly if the aforesaid course and way will not avail and do, I see not but that the Governor and governed, Prince and people, one or both are undone; for Factions and Arms usually attend both sides, to the ruin of both.  
125. But I fore see that there are spirits that will object against what's said in behalf of Governors in points of honouring, cringing, and bowing to them, so for entitleing, and Petitioning to, etc. and say, Why all this trow? We know whence Governors are; I am of as good a House and Family, Name and Breed, as is he etc. They are men, and no more, if so much; strip, and we are alike, or I may pass for him, and he for me; into the world we come alike, and so we shall go out: Who shall in the Charnel house distinguish from Kings, Princes, and Peers, and other men? Nay, it may be mean men may pass for the mighty, etc. Besides, it prides the already proud, and it inviteth them to contemn their Brethrens, who by Nature are alike, and in Grace it may be much unlike, as far beyond them, etc.  
Answ. I must and will yield to Truths, as that there are inconveniences on both sides; First, Sufferings by the governed, by the Governors, as afore; so it shall do well in those that supply 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 raised thee to this and that, also thou hast had, and now hast, and mayst have so and so; Why than thus? Why so and so? etc. And thus memorandum them modestly what they are, and whence, and whither they must, etc. and so caution them against contempt, and injuring their Brethrens the People, and to all kinds of accommodations of them.  
Next, these inconveniences following, fall on the Governors' side, by reason of the People's ignorance, and want of self-government, viz. slight and contempts, often to disobedience and rebellion, to the ruin of both sides; so that Governors are enforced to use force, also publicly to State it, and to assume or entertain Titles, and all kind of specious pretences, and awful presentments (though self-ly humble, and contemners of all) only to beget awe, reverence, and respect; and so obedience, peace and quiet; and to quit the contrary etc. And God in Scriptures allows of Titles; as my King, etc. yea of Cyrus, my King, mine Anointed; nay, God doth hyperbolise it, and faith of all Powers, You are gods; and if gods, what not in point of Titles, so of all answerables? As in David and Solomon, and divers others, both for State and Estates: As just and wise policies advice to for conducing sake, and against all unjust seducing, abusings, or betrayings thereby etc.  
But none I say did ever Monarchize or King it as did Moses, though never Kinged, 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 kind, he needed not, having such chastising Miracles to attend him, as made him awful, and rendered him rather like a God than a man, in point of Power; for Thunder, Lightning, Storms and Tempests attended him from Heaven; and from Hell or the Earth, Earthquakes, Chasmaes', and Voragoes were at his command etc. 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 all Powers are not furnished with Thunderbolts from Heaven, as was Moses, so nor with Chasmaes' and Whirl-pits from Hell, as was Herald  
Again, we bow and bend to all Inferior 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 all this but in nature petitioning, the like to Governors, that yet are governed by the highest Governor; we stand bore, 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, etc. or to pardon our offences etc. Thus we do to Governors of our Hall-companies, so to the Lord Mayor, the Judges, and all sorts of Magistrates etc. and will you do lesle to the highest Powers? And if it be more, yet it may be lesle, and not so much by way of proportion, considering them with the Governors afore: Object no more than, but perform your duties by giving them their deuce &c. And for any objection you can bring out of Scripture, as, you shall not affect Titles, nor give Titles to any man, nor call nor be called 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 preserved herself in all things concerning Joseph, till her lord came home. What's due than from the remote in Degree and Relation, if such Relates must so retaliate? Christ the contemner of Titles and vainglories in himself, as not of this world, yet said, You say well, I am your Lord and master, etc. But I cannot further enlarge, and to the wise I need not, and to the wilful I will not; so I do for this time period this point.  
126. And now I will make bold with a few words to all stranger Princes and States, Powers and Potentates of all kinds, near or remote, in behalf of their people, so of themselves and us.  
To you than, o you Sovereign Powers etc. I address myself in these following lines.  
BE pleased to take notice, that much of what's said to his Highness our own Governor, 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 found, 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, enjoin 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 Honour's 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 Gentle Principle likewise, and belongs to man as a man; so that if Religion will avail with you, so; if not, yet Reason and Gentilism must, so you must of necessity, Do as you would be done to, and so retaliate rightly, as afore: Take heed, O all you Powers, that you Atheism 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 justify them not, by your do; You punish (and that justly) petty failings respectively, as Murders, Thefts, Treacheries, and all perfidious deal, etc. and tender such base, and vile people: What than are yourselves if you do the 
* Without just necessity.  like? that is, Take from, or oppress without 
* Pub. like or private.  just cause? or bereave of Life, Limb, or Liberty: is't not murder, theft and injustice; and what are such by your own condemnings, and executing such? Is't not also an abasing yourselves in your Honours and Renowns etc. by such dishonourable courses? as tender you infinitely below yourselves? Doth it not intimate Atheism and Hypocrisy, to the ruining of Religion, and so your own, and all kind of Regiments, if seen into by the People? For pious policies and Pretences will not always hold and serve, if such great depraving and prevarications second etc. be like the Syrian (great Sirs) advised by your Servant, and see you wash in Jordan, and not in Damascus' waters or rivers: Let it be your delights than, to delight and refresh the poor souls that have resigned up into your hands; all that is, or can be near or dear to man; as their Estates, their Liberties, & their Lives; for all are in your Power; yea their very Souls and Consciences are in a manner at your command; for that extremity of sufferings and torments may vanquish the most valiant, and 'cause them rather to venture on God than man.  
How can you hear, see, or know of the cries, lamentations, languish and sufferings of the oppressed poor creatures, and pass it by? Where is Sense, Nature, and Humanity? How doth this answer to Manhood, so to your places professions, and engagements? See than that you harken not to Rehoboams young Heads or Counsellors, but to the wise, the sage, the grave etc. And remember what Solomon faith, That Justice establisheth Thrones, and that Oppressions make a wise man mad; its easy to infer than what the contrary doth, so what in time to expect. But I have done with this point, only conclude with Lex talionis; Do, as you would be done to: Else how can, or why should you expect, but as you perform?  
127. And yet, O you Princes, Powers, and States etc. though I have done, as afore; yet I have not done, so must begin again on another score or account, etc.  
Be pleased than (great Sirs) to extend your Sceptres, and so allow of my addresment once more. I hope than that by this time, O ye Princes, ye are fully satisfied about the right of our Worthy Governor to the Government of England, etc. and that your Peer Prince, as called, hath no right thereto, as having forfeited it; besides all our other Arguments against him, these standing clear without the lest scruple; sure you cannot act or proceed against the light of Religion, Reason, Nature, Justice, and Rights, and so against God: I hope you cannot nor will not so abase your Honours, Fames, and great Names, etc. Convince us, O you Princes, Convince us, for that's Princelike; and than if we comply not, you have some colour to compel; otherwise Club-law is Peasant, and not Princelike.  
We hope than, yea we build on your Honour's Renowns and Noble Natures, that you will not under pretence of a Princes Right, unjustly invade or molest us, seeing we have disproved it; which if you do, we hope our God will go along with us, as he hath done hitherto; and why should you (O ye Princes) malign or oppose a just Prince our Governor, whom you found by our Arguments not only worthy of it, but to have as great a Right to it: Sure, you are Christians, and if not, yet you are men, you are Gentiles than etc. We shall desire not more of you than of Gentiles, who by Nature knew and did the Law etc. which do you likewise, and than we have done, and so have you, if so you will have done; for I am sure we may be secure; 'cause you may not by the Pagans' or Gentiles Laws do otherwise than what's right, and so will not come nor sand hither unjustly, or hostilely invade us; which if you do, we hope the God, the Lord of Hosts will be for us, as afore etc.  
Be advised and take heed (O Princes) what you do; and know that the name of War etc. though your pretences seem never so just, will not quit your kill from murders, nor your take from, and spoilings, from Thefts; Here Lex talionis calls on you again, for your Renowns sake see you answer it: Had you just cause to invade and hostile it against us, and we would not give you satisfaction, I would not speak; but as the case stands I may not be silent. Had we just cause to invade you, it concerns you to say as much to us by way of satisfaction: but if we have no cause, it's better for us to sit still, than rise to fall; it's the like for you. And if any of yourselves or your People should plot to assassinate our Worthy Governor at all, How than our Arguments considered? Let those who have a hand therein know, that what they do, they teach to do; they justify and warrant to be done to them by Lex talionis, so endanger yourselves thereby; but Wisdom, Policy, Equity, Justice, God, Nature, Religion and Reason, so your Honours and Renowns, forbidden to do, or teach such do; and we conceive that there is nat any of you will rebel against them all; so our hopes are (O you men of Might, Power, Place, and Renown) that you will not so abase your Honours and great Names, and so not act any thing that shall blemish, or slain the beauty, glory, and lustre of your Renowns, but do as you would be done to, or expect to be done so to, by right of Retaliation. But on presumption of your Noble Natures, Honours, and Renowns, I will not presume any further to offend by prolix or tedious enlargements, except to subscribe myself  
Your Majesties &c. most humble Servant S. H.  
127. But jest our other worthy Commanders, Officers, and Soldiery of all sorts, should conceive themselves wronged, slighted, or neglected, for that all the brave achievements are only attributed to his Highness, they having performed so worthily as they did. I do answer them, that I do take notice of their worthy and brave performances, and do here acknowledge them; only this place allows not individual acknowledgement by Encomiums answerable, which some able pen should do well to undertake: I hope also that they are not to seek, that in great achievements, the honour and praise is usually contracted, by attributing it to the General, or prime Commander and Manger of all, as being too hard and tedious to delineate each individual performance. And there is some reason for the aforesaids, cause if things miscarry under the said General, in his management of them, though he fail neither in wisdom, care, faithfulness, nor fortitude; but only some of his subordinate Commanders, Officers, or Soldiery do; yet the dishonour is attributed to him only, and they go free: Retaliation than will do him this Justice and Right, as so to compensate him rightly for such wrong etc. Thus the Sweden King, so the great Alexander, likewise Caesar and Spinola, with Scanderbag, and many others, did contract and magazine all the Honour etc. in their own names, which (no question) some of their Commanders, Officers, and Soldiery had a great shalt in, as helping to purchase it by their brave performances, and their Antagonists, Tilly, Darius, Pompey etc. lost the Honour; yet it may be not by any failing in themselves, but by the failings of some of their subordinate Commanders, Officers, and Soldiery etc. or by some accident: And thus I hope the generous Soldiery of all sorts will be satisfied, and my Readers also rest resolved etc.  
128. I have now done, only I will 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, not, though I accidentally cross them in their private ends, as they cross themselves and theirs, in crossing the Public, which in conclusion will one way or other tend to individual sufferings and crosses; all which I labour to prevent, by endeavouring to prevent divisions and factions; so the raging and foraging sword, likewise fire and famine, with all 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 etc. and if for this they will hate me, ja m out of all 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 work before I end, hath begot these following Lines.  
It's considerable, that the expression Parliament as ours of late are conditioned) is accepted too entirely, as if a fair and wel-bodyed Unite, composed and made up of many Individuals, or Unites, in that one Body, as if also united in their hearts, judgements, ends, and aims for the Public good, as are their presentments and pretences, and so were disclaimers of all self-ends, as they clash therewith; but we found 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) etc. who have their self-ends, in opposition one of another, and all 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-Doom, 
Ruin of any Government  than a Kingdom, etc.  
Thus considered, To whom should his Highness and the Soldiery have resigned 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 ruin one another and all of them the Public, whereas the General and Soldiery preserved them from so doing or being so done to; for they would have fallen foul, or out amongst themselves, and contended for the Power, only to overpower the rest, and the Presbyteric 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 all sorts, under the notion of Sects etc. all 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, all 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, etc. Do they not than justify his Highness and his Party, who have it, to hold it, whose Principles are only public, and self preservation; and his precepts and practise hitherto make it good? Do they not than 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 resign it amongst them, it would enforce them to implore his reacceptance thereof, to prevent the resignation of their Lives and Being's, 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 crowd? 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 all notioned Sects, Parties, Factions, and Churches, or however called, that there are many wise and good men amongst all 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 all sorts are so choice of their Governors, let them choose of the choicest, as of those so praised in Scripture, as afore: Let's know your minds than, whether you will have Moses or Joshua, or Saul, David, or Solomon; whereof if you choose, you know what to trust to by their stories; Be well advised than before any of them be sent for, or else give God Almighty time and directions to create you one.  
Object. But the Lord Fairfax delivered up his Commission and Power without all this ado, and no such Issues ensued 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 remained in the hands of his own Party, as with his Soldiery, etc. who sure would not suffer their General to suffer, as would not Sauls servants see Jonathan suffer; an example somewhat 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 Soldiery 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 answered afore under other Notions and Rendring: But we will lordship of this head also, and so I hope sand the Hyleding packing. We say than, that the People impower'd the Parliament to rule only, and not to overrule, but whether they kept to this rule or not, 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 answered by not answering. If any one party, or individual person object, we say that parties or persons are no concluding Judges etc.  
But we have justified 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 any one show me who it is hath right at all, or so much as hath his Highness, all things considered, seeing the King of Scot's race is razed out by the whole Nation, and so by every Individual, as by their Parliament.  
But it's time I give over, having (I'm afraid) wearied my Readers as well as myself, as having surprised them of their better pleasures, delights, and refreshments, so of their sweet retired Retreats; but I'll endeavour to make them amendss by an ingenious acknowledgement, so also (if I can) by accommodating them with a more pleasing piece or subject, etc.  
And yet I had need begin again, and writ as much in defence of what I have writ, as itself is: For, Forlorn Hope-like, I have exposed myself almost to the enmity of all the world, except I have won upon any ingenious and judicious spirits, which are very rare to be found: I am than in thine hands Courteous Reader, Use me humanely and civilly, I pray thee, and I desire not more; and lesle thou canst not in justice do me: If than thou findest me failing, or short in any thing, or seest more, or be yond me, pride it not, nor contemn me, but know thou art advanced on our shoulders, so on others, and so hast thy prospect ample, clear, and fair about thee; and thy artificial Optics and Prospectives also, to amplify thy sight, and dispel Opacity. But wert thou housed in some dark or Prospectless ground room, and so must fetch in all by thy own natural Prospectives only, as by thy grasping and comprehensive understanding, as do Silkworms and Spiders their curiosities, out of their own Bowls, than wouldst thou like Job in another case, see thy error, and cry out with him, Once, yea twice have I spoken, etc. but for future will be wiser, and so compress or remiss it. But charm the Charmer never so ably, yet the deaf Adder will not hear, etc. so if our Reader will not comply to apparent Reason, 
1 Cor. 15.32.  than am I forced to conclude against such, that I have had to do all this while with Ephesians, etc. Note the next, etc. That  
The Epistle to Foreign Princes and States was writ as hints and cautions to them, upon hearing of the unheard of, barbarous and hellish massacring of the Protestant Waldenses, which through them strikes at all Protestants. O murderous Religion, alias, a cunning Regiment under the name thereof! Be wise, o ye Governors of all sorts.  
But if after all this pains taken to satisfy all sorts, for their own good, as their peace and safety, so for the Public Good, peace and safety also, they yet will not inquire after such Books, as will so pleasure them; or if they meet with them, yet not read them thorough, but only here and there, and so may chance to meet with something, that rather offends, than satisfies them, which is provided for presently after, or in some other place; or if they do read it through, and than cast it by, as if never of use more, and so after a while forget all, or many useful concernments; so that if their own bearts, suggest, except, or object this, or that, etc. or if they shall hear others do so, they are not prepared for either, and repair to the Book for satisfaction they will not; what shall we say than to such, but as afore, that we have had to do with Ephesians.  
Why also do not Friends, that have read such Books, mind their friends and acquaintance of them, that so Universal satisfaction may be, and the benefit of Peace, Quiet, and Safety answerable thereto.  
Courteous Reader, The thing that I feared is fallen upon me, for the Errata hath made work for thy goodness and humanity, it might have been thy own ease as its mine, do as thou wouldst be done to, and so here is no Errata, though there be almost nothing else 〈◊〉 however if thou finds them not, I will not.  
Eccles. 9.4. There was a poor man saved a City, etc.  
Est. 6.1, 2. Ahashuerus read the Chronicles, etc.  
VALE.