HIS HIGHNESS THE Lord Protector-protected: In his accepting, or (if you will have it so) in his assuming the Protectorship, as is here cautioned, and all the clamours, cavils, exceptions, and objections against either, as unlawful, or Kinglike (as some please to call it) fully refuted, and answered, or satisfied, etc. Written in Honour of his Highness, so of all our other present Powers, whether Creators, or Createds, to quit them of the aspersions of Usurpers, or unlawful Powers, and to quell or qualify their Opposers, and tender the said Powers aright, as they are in point of Power; as for execution of their said Powers, it concerns them to see to themselves, as it doth us all to allow them their grains of weight, which the weightiest must be allowed, even the Exceptors own self. Likewise the People's Rights and Liberties are fully maintained, as either side are capable of maintaining them. Lastly, all exceptions against the Ordinance about TREASON answered, and it's conceived, that it were Treason not to make such an ORDINANCE. And the eyes of all Israel were on the son of Jesse, or David, as wiser and abler in his in and out-going, than any of all Sauls servants, so that Saul himself was afraid of him, for that he saw the Lord was with him, 1 Samuel 18. Read all, or nothing at all; also judge judiciously, and ingenuously, or not at all; for it's against the Law of Romans, Heathens, and Pagans', to judge of any one, or any thing, before throughly understood. S. H. Senior. London: Printed for William Ley at Pauls-Chain, 1654. To his Highness the LORD PROTECTOR. May it please your Highness, NEw occasions do necessarily invite to this second Dedication, as relating to the first, to wait on you also; your servant doth humbly entreat your Highness' pardon of this his necessitated presumption, by reason of the aforesaid reason; also your acceptance and fairest construction of his upright intentions, and he will not be further offensive by prolix enlargement, seeing the insuing will in their due places, say what more is to be said, only he makes bold to subscribe himself Your Highness most humble servant, Samuel Hunton. Courteous Reader, I Am in a manner by our sudden alterations called to altar some things, and add also, to second my first man, lest he be over-maned by new clamours, etc. for sure I cannot now scape branding for a , a flatterer, and what not? be it as it will, though I will otherwise, for such thou shalt not found me, though I should found thee such. In short, no Sanballats neither aught, nor shall deviate me from my duties of any nature; more I have not to say, for that the followings will say it. So I rest thy servant, as thou art judicious and ingenuous (else do what thou canst, thou art mine.) S. H. REad the Margin I pray thee also, that so thou mayest not come short of my intentions; and if than thou be'st not fully satisfied, see our Army-Armed sold by Mr. William Ley at Pauls-Chain. The Lord Protector protected, etc. OUr former Tract of the Army-Armed, were it well minded, might have spared this second; but most Readers are incomprehensive, and the comprehensive inconsiderate; it's a hard task than, to make things (though good) good to uncapable, wilful, or bad men, for we hear already, and that not only by an Ideaed Prosopopoeia of all sorts of wills, minds, humours, parties, and factions, what they are apt to say, but personally also what divers in part have and do say, viz. these or the like say, clamours, and exclamations following; So, Now we are absolute Slaves, farewel than our Laws, and Liberties, and ad placitum, our lives also, for the Soldiery will and may as they list, and we as we can; we see plainly that the Sword domineers, rules, and revels it, and plays reaks circularly, for it selfly dissolves, and than creates, and than dissolves again our Parliaments, ad placitum, and so recreates itself with such pastimes, it turned from, and would none of Monarchy, nor Kinghood, but * As our Parliaments proved, by reason of confused aims, ends, judgements, and opinions. Anarchy only, that so it might turn to them the better, to serve its own turn, for it did but outface them, and than face about, and so turned to both again, and Anarchy also; so we are where, and as we were, only † Divisions b. Sects, as called, which now are remedied with justice and safety, by the 37. Article, for an in forced consent with a knowing people, would canfound all Anarchy is added to subtract, divide, and confounded us. Names, Persons, and some Presentments are changed, but natures are the same; why than all this ado, except to undo all? If Kinghood was intended again, as it was pretended against, why kept we not him we had? or why have we not him we should have? and last of all, why have we him we should not have? why, say others, any King at all? why not rather Parliaments, or Counsels of State? are not Hogen-Mogens, high and mighty States and Powers, stately Governments and titles? why also the Army dissolve the first Parliament? and than created and unstate the second, without the said Parliaments or people's consent, and than selfly resolve and dissolve all things, ad placitum? why the Protectorship assumed? or if conferred, why by a party only? why not the whole Parliament invest the invested? or is't not rather a formal investure, as fearing force? or choose they not cunningly to be chosen? also to countenance the chosen, as if of Free-choice, and so Authentic to colour and hid Usurpation? For sure the Sword, like the Sworded Angel, which with his Trenchunt anh threatening Blade, awed Adam from returning to his Kingdom and Kinghood again, and reserved it for his own * Cjed. King; so our Sword awes all Adams and Eves too, from returning to invade this reserved Kingdom, this Edon, this Paradise, and place of bliss and pleasure, and hath made this Angel its Guardian, whose brandished blade must keep them at an awful distance, from accessing, till he † By death. recess, lest they approach to their reproach, the Golden Sceptre without its * Till chosen. extension, or holding out, etc. 2. I have purposely rendered it as high as it can well be, that so answering all those exceptions, which seem almost unanswerable, we shall silence all insolent Excepters: For had I not for'd so high, I should have been overtopped, and outbraved as not answered, nor answerable, much to the dishonour of our present and future Powers, yet what's already done, hath done it, but 'cause not rendered in their taunting Dialect, though yet dialectically, they either cannot, or will not see it, nor it may be can many of our Readers read our meaning in our other answer, to answer these, so it falls to our share to comply, to give circular satisfaction, which we will do the best we can, What wilt thou say than, if I prove, that thou, so each Individual in the whole Nation that excepts, have done their shares, in what they except against: Sure I shall go near, (if rational thou be'st) to compress thee for future, but if irrational, thou deservest suppression, for why should Beasts rank, or Rival it with men? 3. Know than weaklings, that the first Parliament was chosen by each individual in the whole Nation, and so by thee that exceptest, yea by those uncapable of choosing, as by Wives, Children, and Servants, who yet chose inclusively by their Husbands, Parents and paymasters; and as for any others that parsonally choose not, they yet choose also inclusively in the choosers capable of choosing, by Laws, Consent, or Custom, that such so landed, qualified and degreed shall choose; thus the child in the Mother's lap chooseth also, though it vocally chose not, 4. To the Parliament so chosen, all refer themselves, by way of betrust, for all things apparently conduceing, and for doubtfuls to the hopefulest and most promisings; and if than errors be, to bear them as they must their own in the like case, † Note, all done by any Parliament, is the Act of the People, each Individual, but plain appearances against the common good. So thou wilt found all thou objectest against, done by thyself, except such. but what's apparently against the common good; that's not the people's act, for it's besides, or against the end of betrust, so the people are not bound to it in right, yet might will bind them, and each individual is in right bound also, rather than wrong one another, or endanger the general. 5. Well, thus by thee, so each individual, a Parliament is created, and referred to as before; and this Parliament so created, creates an Army for universal defence, as of themselves and thee, so of the three Nations, and Heads his Highness, head thereof, impowring him to supply with, or supplant, empower or dispower Soldiery of all sorts as conduceth; thus this General and Soldiery also are chosen, and impowered by thee, as by thy choosers, thy Parliament, for defenders of the three Nations as afore; and the chief Commanders place entitles him Lord, and thy Parliament, and so thyself hath so entitled him also; and Defender is in nature Protector, for sure Defenders are Protectors, and Protectors are Defenders and in nature not more: These titles than were his by virtue of his power and place before he thus had them, and are only now articulated, and not conferred, sure than an assumption of them, had not been presumption: The King was called the Faith's Defender, might he not than call himself its Protector? sure he might, what's the discrimen? what's the crimen to call so? 6. Highness' also was his due before, if to be highest in point of just power and trust will allow thereof, which Protectors and Defenders must be; sure highest the superlative, will allow of highness a positive or near it: suppose the first Parliament highest in a deputative right, yet highest in just might will and justly may dispute it, yea with Kings as called, to make sure work for his own, his Soldery, and his Country's right, welfares and safeties, over which as a Protector he was put and betrusted, and answerably may empower, dispower and overpower any power whatsoever, else he cannot circularly defend and protect; if he cannot, as occasion is, prostrate also the very protected, if they offensively oppose the Protector, or any protecteds: If this Power than be not capable of all I have said, I know not what is, so not what to say, nor what I have said: I say not, that he may in right ad libitum, do as he list, (though by Might he may, yet I hope will not) for he is bound by his oath and betrust, to all universal conducing, and to individuals, not clashing there with, nor with individual Justice, etc. 7. Besides the aforesaid choice of him, as the highest and chiefest Power by the whole Nation, and so each individual, and so thyself by thy first Parliament, I have proved in the Army-Armed, at page 9 Sect. 1. to the end, that the whole Nation, and so thyself, and each individual, chose, empowered, and entitled him, as afore, the second time also. Lastly, I say, and prove, that his own, so the whole Nations necessities of peace, These three ways of choice quit from usurpation. welfare, and safety, might choose him the third time, and empower and entitle him, as afore. I say than, that this last choice alone may justify all, if the * The common good and safety. end of all be made good in the end. Sure than this threefold cord will fortify, if used accordingly: 8. But thou sayest, that this Power is in nature, (though not in name) Kinghood and Monarchy; be it so to please thee, why yet exceptest thou at what by all our arguments and his threefold cord is, as afore, thy own act, and what (it may be) necessitated conducings make his also, for the better, quicker, and safer conduct of all things, than by Parliaments alone, of which thou canst not judge, yet; and they better can, so may, and william. 9 Thou sayest also, that he hath Honours, Titles, and Revenues; likewise, a Retinue or Train of Attendance and State, and an estate Kinglike; this I know not, so will not dispute; but be it so, it matters not, for I have already satisfied thee that it's thine own act, or however thou shalt be satisfied before I have done with thee. 10. Thou goest on, why except against Kinghood, yet now King it? so it was only to unking, to King it. Answ. Truly no wisdom can foresee what experience and time may show in their season; if our wisers now by experience and a further insight, found that this our now Kinghood, as thou call'st it, and as it now is, or may be qualified, is as, or more hopeful and promising, though yet hazardable, as are all Governments; also more suiting to the glory and the bravery of our Nation, Vain. glory, as called, may not be in vain. and the constitution of the people, whom in general no other Government seems so well to content; also considering Parliaments alone hitherto have not answered their expectations almost in any degree, by reason of factions and divisions, so of delays, or not doing at all, besides many other objections and exceptions as are made against them, of which I judge not, nor can, but leave it to my Judges, who seem to judge so: I say than, seeing we must venture on some Government, and that now our Governors, as afore, found by experience this of the Protectorship as qualified, is as hopeful and promising as any, and in some things (as they conceive) before them; by their preferring it afore them: Can the wise blame the wise, if seeing their errors of ruining, for righting; they now being better informed, reform; the wisest have their weaknesses, and the best some wickedness; the wise must needs fail, where wisdom is only had by experience, so they were ignorant before, yet not fools, though not so wise; for nothing is blind (though it see not) till capable of sight, but when we see, shall we not give each colour its due, 'cause when blind, we judged them all black? 11. Thou seest than that there might be good reasons why Kinghood was declined, and yet now (as qualified) inclined to, Logic than, nor the Laws of Love allow thee to conclude absolutely, or certainly from uncertainties; nor to censure where thou oughtest to respite or remiss it, till certain; How than is't, thou ababsolutely sayest, They did unking, to King it, as thou pleasest to call the Protectorship, seeing they might unking to State it, though now again with some cautions and considerations they unstate to King it, as thou call'st it? Thou yet goest on, Why than not keep our first King, etc. but ruin him, for righting him, or why not inright our second, his first Son, & c? 12. Answ. Certainly didst thou mind what thou readest, thou would not thus query things out of question. I tell thee once more, we could not foresee what we now see of Parliaments, by reason of their own, their friends, and choosers ends and aims; nor could we foresee, nor had we power (had we seen) to set right that King who had wronged all, and so over-kinged it, for Majesty will not be easily overmastered, only will cunningly comply, to gather strength to re-master it, nor was it fit in Justice to let one so unjust go free, for so all future Powers might presume, who now are forewarned what to trust to; and for his Son, he is justly punishable, as well as his Father, for siding with his Father against both: Their Fathers the people, As the people are their Fathers, etc. in treacheries, murders, and parricides, rapes, and rapines, etc. and the whole stock is justly stock up, lest any of its shoots or branches (bramble-like) taking root, should root us out, and bring in the Scot to top us, and than over-top us. 13. But once more to answer and silence thee fully by thyself in these particulars also, as in the rest; it's thou, I say, each individual that exceptest, hast by thy Parliaments and Powers, as afore, done what thou exceptest against, it's thou than by them hast executed the first King and outed the second King, his Son, and with him the whole Seed; it's thou that created, and than uncreated thy first Parliament, by Petitioning against them, and than created a second Parliament, by thy Powers left in the first Parliaments places, and than dissolved them again by the said Powers, and now last of all advanced, and heightened the said Powers, in Power, Titles, State, and Estate, or Revenue, and Retinue, etc. against all which thou so objectest, and exceptest. See the Army-Armed page 4. Sect. 7. so page 9 to the end. 14. Well, we have not yet done, for it's objected, that his Choosers chose him, to be chosen of or by him, and of fear, lest enforced. I answer, this is surmise, not knowledge; so is't, as afore, against the Laws of Love and Logic, so also of Romans, Heathens, and Pagans', to judge the † Till tried. unjudgable, etc. I answer, yet further, admit both crew, yet both are false, in respect of thy invention, for they advantage not the Objecter, but are against him, and for the objected against; for if they choose him, they could not but choose, it was wisely done to make a virtue of necessity, and with a wise and wary fear to provent force, which not thou provest not, and if thou dost, it's of no force, as thou sholt found, seeing also experience of his wisdom, faithfulness, and fortitude, chose him to their hands, how than can they do otherwise than choose the so chosen, seeing some Governors, or Governor, and Government must be chosen and ventured on? All arguments than, both from God and man, bid them choose and venture on the Son of Jesse, rather than on any of the Sons of Kish, as not on any of Sauls Sons, or on any of all his Princes; people, or servants, 'cause the Son of Jesse was wiser in his in and out-going with Sauls servants, than them all, so that the eyes of all Israel observed it, and that so, as Saul himself was afraid thereof, and his beloved jonathan know, and acknowledged as much to David his lover, and beloved. 15. Ob. They chose him to colour and hid Usurpation. Answ. As for Usurpation, I have answered it in divers places, that it is not, and were it, yet with our cautions, it answers for itself: But I say further, it's wisdom to give as good a countenance as may be, even to things lawful, which selfly needs them not, yet needs them to relieve against discountenancing, by depraveds, and discontenteds. 16. Ob. Yet again, our Liberties are lost, and we are absolute Slaves. Answ. For lost Liberties, see the loser's who, and why, and how they will, for any thing I can see, yet lose them, See page 3. to the end of the Army-Armed so may they know whom to blame; but if more be taken than are lost, or the lost not restored, as the loser's find themselves, or are found by their Keepers, blame their Keepers also, for they are the * Of the People's rights. loser's, so far as they are Ravishers of Rights. 17. We are absolute Slaves, etc. the answer afore answers this, but I will complete it: You say, but show not how, or in what, or why, for as yet in Esse you are not, though in Posse and Potentia you seemingly are, and will be so, for aught I see; and when were you otherwise? were you not so in Posse and Potentia to all your Kings and Governors, so also to your most choice and picked Parliaments? What could you do, if they would venture their own undo to undo you, but undo one another? Nay, you alone had in Esse been undone, had not the Army by their Potentia done for you, and relieved you: It's yourselves than beslave yourselves, and so forfeit ye your Liberties, by your licentiateness, as by your factions, divisions, and several self-ends, which hostile you one against another, yea against your own Mother your Native Country that bore and brought you up, etc. Surely the so divided, are soon subdivided, and so subdued, could you forsake yourselves, it were the only way to found yourselves; for would you concentrize all your particular ends in the † Or Public. general's Centre, you would there meet, whereas now you are bemet with, and it would tender you powerfully defensive and offensive, so its factions that fractions you, and self ends that divide and undo you. 18. For let's suppose no common Governor at all to defend any of us, or right the wronged, what would become of us all to right ourselves, but a continuation and addition of wrongs? for what is't that Power and Pravity would not do, and undo? what is't, that lust, pleasures, need, and necessities would not perpetrate? no Castles, Towers, nor houses would hold us, in points of offence, or defence, for clandestines, and treacheries, and Power of one kind or other, would overpower, both circularly, and individually. 19 To remedy which, we are forced by our follies to disarm ourselves of offensive and defensive Power, for wronging others, of righting our own wrongs, and to venture ourselves on one or more common Governors (yet trusty and hopeful) Defenders and Protectors, whom we arm with the Sword and Law over us, yet for us, to see to, and secure us all, both in our rights, and from ruin. Now thus disarmed, and such Governors armed, we are as good as naked in point of power, for defence against the said Governors, if they would contrary to their Trust offend us, for their defensive Power enables (but inrights them not) to offend us; but this know, that it's our own do, as afore, that undo us, and renders us slaves in Posse and Potentia to these Powers, and it's the wickedness of these Powers that renders us slaves in Esse, if beyond our do. 20. Ob. But sure, this entertaining Kinghood again, is against vows, oaths, promises, and protests, etc. Answ. Still thou wilt have it Kinghood, be it so than, for we will not displease thee, so not dispute it. I answer, I know not of any such Covenants, or protests against; etc. but grant all, see in part our answer in the Army-Armed, pag. 15. Sect. 22. to which we add to make all unanswerable, that in our own self-concernments, we are bound to suffering Covenants, etc. but not to sinfuls, as are destructives, but to another's unjust or injurious suffering we may not make, or if made, not keep, except we can make satisfaction: It's a sin to make unlawful, injurious, or suffering Covenants against any one, and its a greater sin to keep them: Sins single are sufficient, they cannot be lessened by addition, or inlargeing; so such Covenants are best kept by breaking, for their keeping breaks their Keeper, and their careless making, mars him. Saul was justly punished; for unjustly punishing the Gibeonites; contrary to Covenant, for they broke not with him, nor was the said Covenant dangerous or destructive to him nor his, for they were his slaves and servile servants, and so very serviceable to him and his people, but had they any way invaded or endangered his rights, he had served them rightly to ruin them. No. 30. The wife could not, nor can in reason make any vow at all, not not a pious or holy one, as might the Widow, a self-power, 'cause it invaded her husband's rights, though she wronged him not, and though made, it was breakable by her husband, Sufferingly, yet it was usurpation and so unjust. and so by her, and God did forgive her, only he taught her to be more wise and obedient next time, as not to presume to usurp authority over her man, for it was not woman-like; so all our Powers, as relating to the public, are not self-Powers, for they are but wives to their husbands, the Publiques good and safety, so may they not make, or if made, not keep, suffering, injurious, endangering, or destructive Covenants made amongst ourselves, against their Husband and Head; but if made with a justly offended enemy, who being wronged, is forced by force to right himself, and hath gained power to ruive his wronger's: I conceive suffering, yea endangering Covenants are there to be kept, because they are short of present ruin, As we over the Scots. which attends, if the just Conqueror be not attended in his demands; so a suffering Covenant that saves, is to be saved harmless: But this asks more dispute than this place will allow of, so I am not dogmatical, but doubting, and yet, it may be, I am more afraid than hurt. And whereas last of all, thou sportest thyself with thy gay and taunting language of the Angels guarding, this reserved Eden, this Paradise, this place of bliss and pleasure, as thou art pleased to call it: I answer thee, that thou canst not make good what thou sayest, why than sayest thou it? how makest thou it appear to be such a Paradise, or place of pleasure, whereas, when all things are considered, it will appear otherwise? how canst thou say its accepted or assumed, (if so thou wise have it assumed) as such a place, seeing there may be other reasons for its acceptance, or assuming? How is't than thou still wilt certain it from uncertainties, as to conclude it of self-end, of Sovereignty, & c.? seeing it may as well be from contrary ends, Things that forbidden one to venture on. as from the countermands of necessitated public conducings viz. the peace, welfare, and safety of the public, which seem hazardable by delays and divisions in Parliament, for shame than humanize and rationalize it, for the Laws of Love and Logic are still against thee, as in doubtfuls to be dogmatical, reserve than, or remiss it in judging, till apparent grounds be, and than appear with judgement, or appear not, for if well weighed, what invitations are there for Kinghood, as thou call'st it? Surely, surprisals do continually attend the most attended, so that they have not the liberty, freedom, or serenity of spirit, as have the lower in condition and conditions, but are ever and anon clouded with black and swarthy fears of clandestines: in their Sunshines, they are Sunburnt, and in the shade, they are * Too much. over-shadowed, with the darkness of cares and fears which eclipse them, and so tender their midday's, midnights: they cannot sort with their consorts so sweetly as canst thou, and their sleep is but wakeful slumberings, for if found, it's not secure, 'cause secure, for repose, arrest them with unquietness: Sure, thou hast no sense, only thy senses, so canst not see invisibles, for the * As mere nothings. invisibles of shades and surfaces, but couldst thou penetrate their intrinsiques, they would penetrate thee, and tender thee a Penicent; for besides what's afore. Is't nothing to be continually dogged and hunted by a brace of deep and foul-mouthed Bloodhounds, viz. envy and revenge, the one always snarling at greatness and goodness, as a bitter enemy to both, the other raving against great and small that cross them in their ways, ends, suits, or Petitions, which it may be cannot be granted them; Is't nothing to keep in peace an unpeaceable, factious, divided, and discontented people, and to civilize uncivil war amongst them, and so tender their country † In that point refined? Is't nothing to bandy it in arms; and mate the unmatchable? and wisely correspond it with all Foreign Princes, Powers, and States, and to prevent or supplant their wiles, by * Wisdom and policy. wiles? is't nothing to be environed and over-laid with a world of difficulties passed resolving what to do, or not do, even to distraction? is not the peace, freedom, and quictness of mind, and a secure enjoyment of liberty, far before these admired and opinionated glories, which sure were it not for the public good, it were a glory to be without them? I dare not say all I could say, and I am afraid I have already said too much; for I will assure thee I cannot found, why any one (all things considered) should covet for their self-ends, to wreath, or begird their Temples with a Crown of Thorns, 'cause of gold, or guilded, seeing it draws blood as well from the heart, as the head, and from the brain as from both? but the public good, welfare, peace, and safety, must be undertaken by some, else both it and all Privates will suffer, and we aught by the Laws of Love and charity judge it to be the chief ground of its undertaking, till we foe plainly to the contrary, which when thou dost, contrary me, etc. But its time I draw to an end, and yet it behoves me before I end humbly to hint and memorandum, all Governors of some useful concernments, relating to themselves and the people, also to do as much by the people in relation to their Governors, in points of judging and censuring, etc. and so retaliate each side rightly. Sure, it's a hard task on both sides, as first for the wronged people, as they conceive of themselves, to suffer with a slavish fear and silence, or to found no redress after a right information, according to the end of Governors and Government, but contrary to both, to be confined or compressed, against both which I except, except the common good enjoin, which if it do, I join with it, for its own sake (as necessitated) will justify any necessicated individual injustice for just. It's as hard also for Governors, though never so wise and just, yet to be just to all, or if they be, yet to satisfy the unjust, or just, in their wicked or weak exceptions and judgements, nor can the Governor always do Justice if he would, for that by-ends and pretences, or false witness, and fallacious arguments deceive, so deviate the best of men, and ablest of judgement, for the ablest are not absolute, nor can contrary suits and Petitions be complied to, nor aught, but only the appearing just, etc. but than the crossed fall † Exclaiming. a cursing. The wise Solomon saw this, yet was seemingly over-seen, so he was forced to pretend * As in the Harlot's cases. treachery, to found out truth, etc. Nay, God himself, (with reverence be it spoken) is not wise enough (though wisdom itself) to deal with some wilfuls and conceiteds, except he will reverse or altar nature, or their natures, for is he not plied daily and hourly with infinites of contrary and clashing Petitions; some Petition for fair weather for their weddings, walks and journeys, or other pleasures, others for a sober shower to water their gardens, a third sort for a found one for their grain and grass; What shall the wise and just God do with these weaklings, who for self-ends oppose nature, and the God of nature, so one another, and the General, and petition and importune God to altar or reverse nature, only to grace them. Winds contrary almost all, for they can content but from one Coast at once, but God is petitioned from all Coasts, parts, and points of the world, by infinite contrary and dissenting Petitioners; how shall he do, except he undo all, as afore, and so he shall have enough to do, for if he harken to one, the rest will not harken to him, 'cause it contraries them; and if he harken to all he cannot hear any at all, for all of them oppose one another, and him also; so to please them all, he must displease them all, and bring winds from each part or point of the compass or circumference to meet in the Center-point, and there to abide and oppose each other, till these weaklings learn more wit, and agreed, that the winds shall return to their places again, and they will henceforward take their turns and places. Thus we may see that there is a world of foolish Zebedean and giddy-brained Phaeton Petitioners and Suitors, that know not what they would or should have, and only here and there a * A wise man. Phoebus, that knows what to ask and forego, and why, and why not, etc. Some set the Beacon on fire, others quench it, fire and water fall out and oppose, Two books that opposed about books. and in revenge (to right themselves, or to overcome by might) Petition against each other, both would be complied to, and yet it may be reither can, but a third must; how shall the wisest and best of Governors do to keep the Beacon burning, and yet quench it? The Laity would not Tithes, the Clergy would, eager Petitioning and arguments are on each sides, and it may be fallacious also; the fallacious are true to the abused Governor, and the true false; till he be fully informed, he must than of necessity (right or wrong) comply to the most appearing right; for the wise Solomon, as afore, in doubtfuls, was almost to seek what to do, so was forced to dissemble † As to kill the living child. treachery, to found out the Traitor. Henceforward than compress, silence, or remiss it, in judging absolutely of Governors' actions, so of their granting or denying of Suits and Petitions, except plain and apparent, and than I will not appear for them, nor against thee, nor yet I will, if they make not inquisition for truth, and a disquisition of falsehood, but perfunctorily pass over both, as willing to be deceived, that so they may deceive; blame also thy Adversary that would deceive the Governors, and so thee, so blame thyself, if thou wouldst the same, for thy self-ends, and know, that the cross may justly expect to be crossed, yet are too often blest, and complied to, and the complying crossed. And now o you Governors of all sorts, as I have done you all the right I can, so it next concerns me to do the people right also, what should I say to you more than I have said, and you already know? you are betrusted to the height of betrust, for they have Kinged you, or rather Goded you in point of power, and so God himself faith, I have said ye are Gods, etc. but yet remember you are but men, and must die like them; have they not put into your hands all that is near and dear to them? as their Laws, Lives, and Livelihood, Liberties, and Religion, and have accommodated you with Honours and Revenues accordingly; and lastly, oathed you in their behalves; Need I say how these engage? sure I need not, for make it but your own cases, and the case is altered, do than as you would be done to, more is not required, nor lesle can, yet lesle will and shall; for we know you cannot do all you should or would for what you cannot: Set before you a Death's Head, as Kings have done, or let some of the servants mind you in your pleasures and pastimes, so at your repasts, festivals, and bunqueting, as did a King with this Memento, Remember, ob King, that than art but a man, etc. you cannot presume of a moment (though Gods) so momentary are you; therefore this instant endeavour to make good the people's betrust and hopes all you can, that when you are gone, your names may live honourably famous to eternity, you may be suddenly surprised by sickness or death, or a thousand casualties, o cast to prevent casting, by prudently providing for the people, and your own posterities and kindred (which in infinity of time may be infinite) to leave them as free as you can; though not free, which in this world will never be, leave them not slaves to any Powers when you are gone, more than will prevent their slaveries, for there is no bondage like a licentiate liberty, nor any freedom like a wise restraint, that so by the observance of the aforesaids, men (what they may) may be distinguished from beasts. But it's time I end, for I fear I have been overbold, and so tiresome in matter, manner, and extent, but we hope our fair intentions will be looked on, and not overlook. FINIS. Postscript. A Word or two about the Ordinance, what shall be Treason. Truly we conceived, that by our aforesaid lines, all clamours would have been hushed and laid, but our Prosepopaeia finds that the Ordinance hath by the wickedness of some, and weakness of othersome, heightened them, in that they dare it yet higher, and march it like furious Ichn, in their movings and onsets: For, now (say they) it appears plainly to be usurpation, in that fear attends guilt, and force and fraud attend fear, and so must fortify for it: So these have brought forth this aforesaid The Ordinance. Monster (against truth) which Powers make by the Ordinance: thus to support Unlawful usurpation, as called. treachery, all true men must Be made traitors, that speak, writ, preach or act so and so. Answ. That it's not usurpation, I have already cleared it; and were it usurpation (with our cautions) I yet have or, will clear it from the injustice of their clamours. And were it usurpation absolute, yet as qualified it's clearable from their clamours, as we shall show. However (if usurpation) yet we clear it (by our following arguments) from being so, from their arguments of fortifying by an Ordinance, etc. Place than, if thou please, justice and innocency on the Throne, yet there antagonists, envy, malice, and revenge will endeavour their dethroning. Needs it not than that they provide for themselves? Nay would God himself personally enthrone it, there is that would discepter and unthrone him: truly Samuel they have deposed me, for they have outed me as well as thee; they are a simple, a wilful and rebellious people Samuel, for they neither know not care what they say or do. Again, have not all the best, and most innocent Princes, Powers and Potentates been enforced to secure their safety? Nay, were it not treachery, not selfly to secure it? And were it not treachery to the public (as its peace and safety are concerned) not to secure the so His Highness. concerned, can either the Protector or protected be secure, without good security? is not supineness in either treason to both? How can any protector protect except protected? Had it not than been made treason by an Ordinance, yet Religion, Reason, Nature and necessity ordain it so, so than thou hadst been no less a traitor than now thou art, though thou hadst By a Wr●… Law. not been one. Sure there is a transgression where is no Writ. law, 'cause there is a In nature. law to hamper the lawless. Might each one kill, murder, rob and rape it, till trembling mount Sinai with astonishing, thunder and lightning proclaimed an Ordinance against them? This is enough to prove that thou usurpest on thy argument, to infer usurpation from what's no argument. I have hinted on my Title, to allow the people their uttermost liberties in choosing their Governors, etc. which I will do for this once, though this once be once too much. Suppose than, all the capable of choosing, according to former Laws and Customs are met on Salisbury plain, to choose their governor or governor's and government, certainly you shall there see represented the Chaos again, or Babel's confusion; for few or none of them knows what they should have, nor well what they would. And did any know what they should or would, yet infinite of ignorants and wilful ones so oppose them, that they are posed or deposed: O what a confused noise of contradictions and clamours that is among them, like the jangling of bells rung backward I so that if Cushi should bring us the tidings, what could he say but that he saw 2 great multitude, but could not tell what to make thereof, as they could not of themselves. Here's a Party for his Highness that now is, there's another for the King of Scots that now is not, here's several others for divers individuals, their friends, to King or Protector them: Some again are not for any Individual Governor at all, but are all for a Parliament, or Council of State, etc. Those for Individuals fall out amongst themselves, each for his man, and with Parliaments, etc. about their men; those for Parliaments, etc. fall out with those who are for any individual Governor whatsoever, so with themselves about their own individuals of Parliament; suppose the vote for a Parliament carry it, than the Parliament so chosen, may in likelihood faction it for their choosers, so themselves and theirs. Thus by-ends turn by the right end, as the Publiques peace, safety, and welfare, and the crossed fall a cursing and rage it, high affrontings and dare are, and revenge revels it, and arrives to hand-contests, outflies the flaming Semiters on all sides, so that each brother like joabs' and Abners' gallants, is ready to thrill his brother. Suppose his Highness, whilst Lord General, seeing this, should with his Soldiery suddenly surround and surprise them all, and make them his Prisoners, and so Freemen, by delivering them from themselves, and so from one another, and by disarming, arm them, and than sand them home in safety, willing them not to fall out by the way, for chat they are Brethrens; and should thereupon (as thus necessitated for his own and Soldier's safety, so the Publiques) mount the Throne, put on the Crown, and assume the Sceptre, etc. and so King it, entitle, etc. as thus entitled thereto; I demand, is this usurpation, I, or no? the weakling it may be will have it so, 'cause it's without the universal choice of the people; but the wise man saith, that it's not usurpation, 'cause chosen by his own deserts, so by the people's desires, etc. (as by their necessities of peace and safety) for what have we to do, saith the wise man, with articulate choice, if just necessities article against it? Now if the so chosen shall conducingly protect and govern us, which I hope he will, I pray you than allow him what he hath, at lest, seeing they who had much more, did much lesle. To conclude, what did Saul, or Sauls Son David for the Public, to this our Son of Jesse, for their Kinghoods? one of them was fetched from seeking Asses, the other from folding of Sheep, yet (for killing a Giant at distance, whom it may be he durst not come near) was as good as Kinged; but our David hath apparently (and not of self-report only) killed many Lion's Bears and Giants, so is justly (as well as David) chosen for his deserts, besides twice of the People, as I have proved, yet of the desertless, should be deserted, though thus asserted, were it not for, etc. DIXI.