ENDEAVOURS Aiming at the GLORY OF GOD, THAT PEACE & TRUTH may meet together: Wherein is contained the excellency, benefit, and necessity of good Government and Governors: A loving Reply to Mr William Prynnes Speech made to the House of Commons, and afterwards published.  
Some matters are propounded to the Consideration of the Ministry; and also to particular (and to all) Opinions.  
The first, purest, best and most blessed form and manner of Government, prescribed by God, (and recorded in Gods sacred Word;) together with the way of entrance, or Gods calling of persons to places of chief Government, the great consequence thereof.  
Wherein is showed, That Government by Succession, from the Father to the Son, was none of God's Institution, in the first and purest Times.  
And also the Government by Judges is plainly proved to be the best form of Government, being Gods immediate direction, most blessed and approved for God's glory, and for a people's greatest Good, Comfort, and Safety.  
By JOHN BLACKLEACH.  Isai. 1.26. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning; afterwards thou shalt be called a City of Righteousness, (and) a faithful City. Deut. 28.1. If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his Commandments, than the Lord thy God will set thee on high, above all the Nations of the Earth. Gen. 49.18. O Lord, I have waited for thy Salvation. 
LONDON, Printed by John Macock for the Author, and are to be sold in Popes-head-Alley. 1656.   

To my dearly beloved Countrymen of England, and to all of what Country soever, namely, to all such as love the true, only glorious, and blessed God, and endeavour unfeignedly to do his Will, to such as have obtained like precious faith with us; Grace, Mercy, and Peace be to you, through the acknowledging of God, and of Jesus Christ our Lord.  
Dear Beloved,  
UPon the serious and often consideration of that happy and blessed condition, and unparaleld benefit, which the blessed Angels do (and the elect Children of God shall) enjoy to Eternity, in having God for their defence, and their exceeding great reward.  
The benefits thereof, for number and greatness, far exceed what the eye [of man] hath seen, or the ear heard, or what the heart of man can conceive.  
Amongst other privileges and benefits this is not the least, That they shall have God to govern them, (whose wisdom is most absolutely perfect) to lead them, and to direct them.  
Revel. 19.11. John saith, I saw heaven open, and behold a white horse, and he that sat upon him was called faithful and true, and he judgeth and fighteth righteously.  
Vers. 12. And his eyes were as a flame of fire, and on his head were many crowns, and he had a name written, that no man knew but himself.  
Vers. 13. And he was clothed in a garment dipped in blood, and his Name was called, The Word of God.  
Vers. 14. And the hosts which were in Heaven, followed him upon white horses, etc.  
Vers. 15. And out of his mouth went a sharp sword, that with it he shall smite the Heathen; and rule them, etc.  
From this place (being full of consolation) I shall only collect this one point of Observation, (pertinent to the matter by me intended,) namely, That the whole host of Heaven, the blessed Angels, the Saints and Children of God, shall have this unmatchable, this exceeding great benefit; namely, They shall be guided, ordered, and governed, by the Word of God. All the Hosts of Heaven followed the Word of God upon white horses: Which showeth, That this shall be the happiness of the blessed Angels and Saints, to be guided by, and subject to the Word of God.  
We may easily discern our own weakness, in guiding ourselves; we all, like sheep, are apt to go astray, and to run into many dangers.  
But God is infinitely wise to direct us, he is strong to protect us, he is rich in mercy, abundant in mercy; as the heavens are higher than the earth, so is his mercy.  
He likewise is able to fill and to satisfy our Souls with good things, with him is the wellspring of life.  
Glorious things are spoken of thee, O thou City of God.  
By this means, namely, by being guided by God, we shall not need to fear, we may lie down, and rest in peace, because the Lord is our Keeper; read Psal. 23.  
The consideration of this leads me further to consider of Government amongst men here on earth.  
Upon diligent enquiry into the revealed will, and mind of God, recorded in the sacred Scriptures; I find,  
That, on earth, it is a matter of the highest concernment to have good Government, good Shepherds, such as are sent of God.  
Search the Scriptures, and you shall find, That when the People enjoyed godly, wise, faithful Governors, they were endowed with many other singular and great blessings from God.  
On the contrary, when their Governors were corrupt, the People were disturbed, oppressed, and afflicted.  
The Scriptures are so full, so copious, so evident in the proof of this, that I shall spend the less time in quotations.  
Read the story of the Judges, the book of Kings, and the Chronicles of Israel; and that (being blessed to you by God) will help you clearly to discern the truth of this matter.  
The experience of all Ages will show, That from good and evil Governors proceeded the prosperity and adversity of the Nations: Search the Chronicles and Records of the Ages and Times, from Moses his time, to these days wherein we live, and it will evidently appear, That from this principle, from this root, namely from Government, arose the prosperity or adversity of the People and Nations. If we look but back from the time of King Henry the eight, we shall see this State tossed to and fro, suitably to those persons that were the principal Governors, and that both in religious duties and in other temporal matters.  
The experience, the Records of all Ages do abundantly testify (being duly weighed and considered) of what great concernment Government is of, to render a people blessed, or despised of God.  
To the intent that we may the better and more clearly see the singular benefit that it is, to have a good Government, I shall propound briefly some particulars to consideration.  
For instance, look upon the universal works, the Creation of God; Consider the Sun how it goeth his due course, not failing to perform his great journey, round about this world, in twenty four hours; the Sun knoweth his rising, and his going down, not altering nor failing one minute of time, nor failing one foot of ground in all his great and unwearied journeys; O how excellent are all thy works O God.  
Consider likewise those excellent virtues and operations with which the Sun is beautified and enriched, as namely,  
First, Light, which showeth man the way and work he is to perform; without light Man is miserable.  
Secondly, The Sun heateth the air, and comforteth man, and all creatures.  
Thirdly, The Sun causeth the bud of the herb to spring forth, it causeth the Corn to grow, whereby man is nourished.  
Now consider whence or how this creature the Sun is so wonderfully and excellently made, is it not from the wisdom and excellency of the most high God that made it, and governeth it?  
Now let us but consider, That if God should but withhold his hand, if God should but withdraw himself, his wisdom, his power, his faithfulness, his skill, for want of such a Workmaster, these glorious works of God would be confused and fail.  
This showeth, that there is a necessity for the well-being of matters of great consequence, especially (such as are the Governments over and amongst men) that the Governors be chosen men; we cannot be too circumspect what Governors we do receive, and that they be men chosen of God, etc. If we err in this Governor, we shall find that great trouble will follow.  
Consider likewise the Stars of Heaven, which although they are to us innumerable, yet every Star hath his proper place; they go their appointed journeys and courses, which they keep without jarring or alteration, performing those operations to them appointed.  
Consider likewise the Tides, how they do ebb and flow, keeping within the limits of time and proportion; Thus far they flow, and so return, in their due and appointed seasons.  
And doth not this come to pass from the excellency and perfection of that God that created, and is the Governor of them?  
Consider likewise amongst men, in every great and useful work, if the guide and governor of the work be skilful and able, doth not the work committed to him prosper proportionably?  
On the contrary, if a foolish man, a disordered person, have the government in chief of such matters, are they not likely to fail and be confused?  
Consider likewise in a Ship, when the Master is godly, wise, skilful, and able, is not the Voyage by him likely to come to good issue?  
But on the contrary, if a foolish, disordered, unjust man be the Master, is not the undertaking endangered, if not overthrown?  
And is not this matter, namely, the Government of a Commonwealth, to be looked upon with as much regard?  
Ought not men to be very heedful and circumspect, who, and what manner of persons they accept to govern them?  
Doth not this matter immediately concern God's glory?  
Doth it not concern the good and comfort of our Souls, of our Bodies, of our Estates, and of our Children?  
Yes certainly, the matter is of great concernment.  
And yet are we not to lament this, namely, That men oft rush upon the choosing of Governors, as the horse into the battle, with too little fear or wit?  
Men are too much of these tempers:  
First, Either they will admit of no Government, whence springeth misery, confusion, and every evil work; by this means some say, as Pharaoh said to Moses, Exod. 5.2. Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.  
Thus will it be with many who acknowledge none to be their Rulers.  
And some David speaketh of, Psal. 12.4. who say in their hearts, Our tongues are our own, who is Lord over us?  
These men know not what they do, they desire that which would assuredly make them miserable: But of this in another place, if God will.  
Or secondly, Others they desire to have Government, but they consider not of how great concernment Government is of.  
Hence it comes to pass, that like the people in samuel's time, men will have a King, they will have a Governor, not duly weighing and considering what manner of Governor they desire; whether he be godly, or ungodly; whether he be wise, or foolish; whether he be a man sent of God, or a man of their own inordinate desires; whether he come in (to be the true Shepherd) by the door of God's Word, according to the rule there prescribed, or whether he come in at the window, or creep in some other way, by friends, beauty, riches, eloquence, fraud, flattery: Thus lamentable experience teacheth us, hath been the practice of the People and Nations, from the time of Samuel to this day, too often.  
Hence it cometh to pass, that so many Wolves enter into the sheep-fold, who miserably devour, persecute, destroy the sheep.  
The consideration of these miseries, which arise from, and attend upon those people that have wolves in sheep's clothing instead of true Shepherds, occasions us to search and inquire what may be the true ground or fountain whence this evil springeth.  
There are two main and principal Causes which occasioned God to suffer Jsrael to be so misled, so seduced, so deceived, so afflicted.  
The one Reason was, Because the people slighted, dis-esteemed, and undervalved this pearl of great price, namely, to have God to be their King, and to have him immediately to choose their Governors for them.  
The second Reason was, Because the people did not diligently observe, and cleave to the Commandments of God, but instead thereof, they followed their own inventions.  
And if we shall warily consider, what the cause hath been, and is, why the People and Nations have done, and do so miscarry in their Governments, it ariseth from these two forenamed Grounds, namely, the slighting Gods Mercies, and departing from prescribed Rules.  
For the first of these read Deut. 6.11, to 16. where God admonisheth them to take heed, and to beware, lest when they had abundance, when they had eaten, and were full, that they did not then slight, disesteem, or forget God.  
Reason God gave them in this admonition, as namely, because vers. 12. God brought them out of Egypt, out of a low condition; vers. 15. and because God was a jealous God among them, and lest the wrath of God were kindled against them to destroy them. Notwithstanding those and many other Exhortations and Cautions which the Lord from time to time laid before them to warn them, yet they soon and often turned aside from God the Fountain of living water, and digged to themselves broken Cisterns, that would not hold good water.  
And touching the second, namely, their departing from the Rules prescribed, Moses did often admonish them, as in this Chapter, vers. 16. Ye shall not tempt the Lord your God, etc. Vers. 17. But you shall keep diligently the Commandments of the Lord your God, and his Testimonies, and his Ordinances, etc.  
Dear beloved, this is very apparent, That Government is of very great concernment: Therefore it is to be prized at a great value. We ought, with great diligence, to seek and to search the Scriptures, that so we may find the right and pure way prescribed, owned and blessed by God for the choice of our Governors.  
By this means we shall obtain a blessing from God, we shall have true Shepherds, we shall discover wolves in sheep's clothing, who slily creep in to devour and to destroy: If God so often willeth us to take heed to keep all his Commands, then certainly this, which is of so great concernment, is not to be slighted, but valued at a high price.  
Now to the end that we may more deeply imprint this in our affections, and that we may never forget the great good and benefit of good Government, it behoves us to consider what should be the Reason that God permitteth such corrupt Governors to be in the world. It is not because God wants either Power, Wisdom, or Will to do us good? for as a father pitieth his children, so, and much more is our God's favour toward us. And as the Heavens are higher than the Earth, so is his Mercy, etc. God is of great bounty, abundant in goodness, rich in mercy. If it be so, as it is certainly so, than we may learn this, That the cause why God suffereth us to err in this matter of Government, is for his Glory, and for our learning, for our good.  
Good things are best seen to be good by their contraries.  
The benefit of light is best discerned when we have been in darkness.  
The absence of the Sun and cold in Winter, causeth us to value the benefit of his nearer presence in the Summer.  
The full loatheth the hony-comb, but to the hungry bitter things seem sweet.  
When God brought Jsrael out of Egypt, he could have brought them to Canaan a nearer way.  
God seethe it meet, that we must sow in tears, before we reap in joy.  
God placed Adam, our Grandfather, in happiness, he valued an apple at a higher price than God's favour, therefore God made him to know sorrow, that seeing the difference, he might be more wary afterwards, and value better things according to their worth.  
Israel was God's first born Son, and God bestowed this favour (not to be enough valued) upon them, namely this, That he did immediately appoint the persons that should govern them. But Israel were full, and fat, they were wanton, and slighted God's mercy in this matter: Therefore God suffered them to reap the fruit of their inventions.  
They disliked that form of Government which God had prescribed, which God had owned and blessed.  
They would alter that form of Government appointed by God, namely that of Judges, and they would have a King.  
Against this form of Government by King's God expressly declared his dislike; for here note, it was not about the person, but about the form of Government, the difference lay directly between Government by Judges, and Government by Kings. They were at the first content that God should choose the person, and to make him King, who the Lord their God chose: But, after they fell more grossly, they chose Kings themselves, without enquiring of God; as I purpose, if God will, to show afterwards.  
Well consider we of it, God gave them a King in his wrath, etc. Note well what God saith, Deut. 28.47, 48. Because thou servedst not the Lord thy God with joyfulness, and with a good heart, for the abundance of all things:  
Therefore thou shalt serve thy enemies in hunger, and in thirst, and in nakedness, and in need of all things, and he shall put a yoke of iron upon thy neck, etc.  
Beloved friends, Let us not cast away our Reason, that noble faculty of our Souls: consider that both they and we have had a long and large experience of the difference between Judges and Kings.  
Compare those Judges of Israel, before Kings were, with those Kings that were after them.  
Consider this, That of, or amongst those Judges immediately appointed by God, from Moses to Samuel, there was not one of them but were blessed by God, his good Spirit helped them to judge righteously.  
Secondly, God made them a blessing to the People; they did not addict themselves to voluptuous pleasure, nor to build stately Palaces, not to idolatrous wives; not to many wives, not to voluptuous diet, or much wine, not to multiplicity of attendants, not to Plays, Pastimes, Hawking and Hunting; not to Oppression of their Brethren, not to idleness, not to swearing & profaneness. They did not nourish, and promote and put great Titles of Honour upon men, and keep company with such most familiarly, which openly and often blasphemed and despised God, the most high God, by swearing, revelling, whoring, and what not profaneness? nor did those blessed Judges neglect the due administration of Justice and Judgement.  
Quest. But what did these Judges then? What manner of persons were they?  
Ans. First, Note that God sent them; they came into the sheepfold by the door, by God's appointment, they did not creep slighly in by beauty, friends, eloquence, money, indiscreet Elections of the people, not by any unjust fraud or force.  
Hence it came to pass, that God blessed them with a good portion of his good and blessed Spirit; God owned them.  
Hence it came to pass likewise, That the sheep owned them, and willingly obeyed their voice, and followed them in the paths of righteousness.  
These Judges likewise loved the People: see how Moses intercedes, and pleads with God, by prayer and supplication for them.  
Oh, it is a precious benefit to people, to enjoy godly Governors.  
These Judges were humble, meek, painful, they did not swell with conceit that their veins were full of Royal blood.  
For they still acknowledge the people to be their brethren.  
It's said of Moses when Jethro came to see him, that he judged the people from morning to evening.  
And afterwards his burden, or charge, was not laid aside (by Jethroes counsel only) it was eased.  
It is said of Samuel, That besides the pains he took (where he dwelled) in judging the people, he likewise went about and judged the people in other places, year by year.  
Now dear friends, concerning the fruits that came by Kings, I appeal to God, to his sacred word, to the Records, to the Chronicles, to the experience both of our own and other Nations, whether Kings have been to be compared with those Judges: have not Kings been addicted to those vices, and very empty of such graces as were requisite for men in such eminent places? For though some may cavil, and object, that some Kings were good, I shall (if God permit and assist) answer, I hope to satisfaction, both this, and all other objections that I have yet heard of, and can remember, that tend to confirm and strengthen the continuance, and beings of Kings amongst us.  
Because I judge that from evident grounds plainly laid down in the sacred Scriptures, the word of God, the most true, and the most unerring rule to direct us.  
Kings were neither the first, nor the best way of Government.  
Consider likewise those precious promises of God, who hath not left us without hope, for the word of God seemeth to me, plainly to declare and show, that in these last days (which days and times (I believe to be) these verytimes, or times very near approaching, as by the opinion of many Godly and learned men) in which God will destroy corrupt Government, and Governors, and will exalt his mountain in the top of the Mountains, and will give and restore to us, Judges, as at the first, and Counsellors, as at the beginning.  
Afterwards thou shalt be called a City of righteousness, a faithful City, Isai. 1.25, 26, 27. & ch. 2.2, 3, 4.  
Of this I purpose to speak more afterwards.  
Dear beloved friends, thus much I can and do affirm to you all in the presence of that allseeing ●od, who will bring hidden things, deeds of darkness to light, even in the presence of that God who I do Love, Fear, Worship, who is my Hope, my Joy, from whom I received all the Good I have, from whom I expect my comfort for the time to come.  
I have not (so far as I know my own heart) any prejudice nor respect of persons, nor any past, present, or future, by, or sinister respect, in the writing this little Treatise.  
I have never received the value of one penny in recompense of my endeavours, and for the time to come, I am so far from thoughts that way, That I do expect rather that I shall receive injury hereby, and that this may be a great hindrance to me in worldly respects, only this is my comfort, That I know whom I have trusted.  
And this further can I say likewise, That at the writing hereof I know not, nor did ever see, either those truly honourable Generals, the Lord Fairfax, nor the Lord Cromwell, nor any Captain or Soldier amongst them, except some few I lately saw in, or near to London, as I passed by them, nor do I know any one of them if I see them again, so far as I conceive.  
It is possible some of my acquaintance may be in the Army, but if it be so, I know it not.  
And concerning those worthy men (for so I esteem them to be) that now sit in the Parliament, I never saw any one of them (to my knowledge) except one who I have seen, I think, three or four times, yet I know not certainly whether he be of the Parliament or no, only I think he is.  
Whereas I affirm that I know not any of the Army, or of the Parliament, I intent that I know not the persons of the men, but by their fruits, I know much concerning them.  
Some may judge this to be superfluous to mention, but I shall show you what moveth me so to do.  
In discoursing with divers men, I find, to my best apprehension, That there is such a crooked and perverse generation of men, that imagine mischief, that invent base, false, and slanderous reports against Parliament, Generals, Army, and indeed, against the most that truly fear God.  
Blame me not therefore (courteous Reader) if I labour to prevent slanderous and lying Tongues.  
And this likewise I affirm, That with due regard of God's presence, in the fear of God, (being much sensible of my own weakness, seriously considering of how great weight it is to write books and to present them to public view) I am very fearful to presume above what is meet: and this I say further, that my purpose is to propound the matters and causes I shall principally insist upon in this following Treatise.  
I purpose likewise, according to the measure of light, grace, and opportunity that God shall give me, to prove and clear the matters propounded, and then having presented the cause, I shall earnestly desire of God to stir some persons (who are more learned and better able than myself) and to enable and direct them so, That they may more largely and clearly show forth to public view, the mind of God in these matters of Government, and Governors.  
It is now a long season that the Nations have been so kept under by Corrupt Governors, above two thousand years; during which time, where (or who) was the man that durst, or did punctually discover the Corruption of Governors, or of Government.  
1. This is one reason that moveth me to present the cause to public view, namely because I know not, or do not discern that any one writer, from samuel's days to this time (the pens of the Scriptures excepted) that hath punctually written upon this subject.  
2. This is another moving cause, because now being a time of more Liberty, and considering that I, my children, and posterity are concerned in the case of Government, I conceive there is reason good why I should present this cause to public consideration.  
3. This is another motive, I look upon the great effusion of blood that hath been shed about this matter, the cause (for aught I know) being not yet wholly determined, but is still so, that (I conceive) that our godly Governors are ready to prefer God's glory and the common good, before their own interests, in those matters that they shall clearly see to be the mind and will of God.  
4. This is another motive, seeing apparently our miserable condition, people being divided in judgement, and in affection, so that our condition is much like a ship in a Tempest. Therefore the end of my endeavours shall be (so far as God shall assist) that I may reconcile differences, and that Peace and Truth may meet together, as Moses and Aaron met together in the mount of God, and kissed each other. And as this is the end I propound to myself, so likewise I purpose it shall be the Title or Superscription.  
Dear beloved friends, all you that love and fear the Lord, all you that have obtained like precious faith, I earnestly entreat you to assist me in this work with your prayers, with your most best, uttermost, and strongest abilities. Contend for the truth in love, but strive not, lust not to be contentious.  
Reject not that Truth, that Good wholly, which is accompanied with some blemishes.  
Men cast not away a good garment, because of a little dirt.  
Consider the great differences and troubles about Governors and Government. Therefore I humbly request thee to weigh, try, prove, examine, search the Scripture, cleave to the Truth.  
Seek the favour of God with more than ordinary prayer, That the good & holy Spirit of God may lead thee into truth. For it is evident that many unclean Spirits, many false and lying Spirits, are permitted to deceive many in these our days.  
This point of Government is of great concernment; if God help us to discern the good and right way (prescribed, practised, owned, and blessed by God) to choose persons, so that God may be said to choose for us; to shut up all windows and byways, that so Wolves, Foxes and beasts of prey may be kept from the Sheep: If God help us to discern the way, the true and right way, and in that way to set open the door, that the good and true Shepherds may enter, whose fruits will soon discover them to be good and true Shepherds, for they will love the flock, they will watch over them (not for the fleece mostly) but to defend them from beasts of prey: These good Shepherds will seek the comfort of the Flock, they will drive them to the wholesome pastures, and to the still waters, where they may be refreshed, where they may bless the name of the Lord, and lie down without fear, (for true love casteth out fear) and so rest in peace, because a good Shepherd is their watchman.  
Was not this the very foundation and cause that David (Ps. 23.) found such great comfort and refreshment, namely from his Shepherd.  
Dear Friends, if God help us to obtain good Shepherds, good Governors, our strife will end, our differences will be composed: Corrupt Opinions on the one hand, and desperate Blasphemy and Profaneness on the other hand, will vanish as smoak before the wind. The very presence of Moses destroyed the profaneness of Idolatrous Worship.  
Dear Christian Friends, if God help us in this matter, then shall peace and truth meet together, and as Moses and Aaron they shall kiss one another in the Mount of God.  
Then shall we well provide for the comfort of our children, and for their posterity. Then shall the generations to come have cause to bless us.  
Then shall the Name of the Lord be praised with joyful hearts.  
Then shall the Lord bless us, and we shall be blessed.  
I shall endeavour to write, in this ensuing Treatise, without partiality, without turning to the right, or to the left hand, without respect of persons, further then, in a way of righteousness, accept of this my mite.  
And let those men who have received more abilities, and opportunity, put more into the Treasury.  
Dear Friends and Countrymen, I dare not say, that for your sakes I could be content to have my name blotted out of the Book of Life.  
Nor, with Paul, That for this cause, I could be content to be a castaway from the presence of God for ever.  
For the thought of that would be more bitter than death.  
But this I do say, That (so far as I know my own heart) (provided that the loss of my temporal life would be the means to procure this happiness to you, namely, that you might possess Judges as the first, and Counsellors as at the beginning) I could be content to lay down this temporal life that for a little season I do here enjoy.  
Beloved Friends, I considering that there is so great a distance at this time between Opinions, but more especially there is a greater difference between the affections of many; I shall desire leave of the courteous Reader, that without offence I may propound some other matters to consideration: My ends therein are, that I may extinguish that heat (if not wholly, yet in some measure) that is burning or smothering in the hearts of many.  
For otherwise these will lie as a block, or as a bar in the way, to hinder, that peace and truth should not meet together.  
I remember Jacob his example herein, he being intended and desirous to be reconciled to his brother Esau, who had determined or threatened his death.  
He labours to prevent and pacify his brother's anger, by sending presents and soft answers, good words before him.  
Such gifts as I have, I offer to you; Silver and Gold I have but little: I desire that I may find the like acceptance that Jacob did.  
The first and great hindrance that I find laid in the way to hinder Peace and Truth from meeting together, is the death of the late King, the removing of divers Lords, and some others, from their present Being, or acting as Members of that Court, and the pretended wilful breach of a former Covenant.  
I am not desirous to call back those things that are done and passed; I am not desirous to take abroad those embers in which, wherein, hath been or may be contained coals of fire, that might or may kindle such f●●●es as are not easily quenched.  
It is better for peace sake to suffer some, yea, much wrong, then to endeavour to right ourselves in such a way, as may turn to far greater loss.  
Our Saviour counselleth us, rather to suffer wrong, then to contend in Law; and rather to lose our garment, then to contend too earnestly for it.  
In those things wherein sin is committed by others, and we no actors nor consenters in it, we may, in some cases (especially then, when by seeking revenge, we may plunge and throw ourselves ●●to greater dangers and temptations,) in such cases we may wait patiently, and commit those cases to God that judgeth righteously.  
Sin shall slay the wicked doer, and God will bring down the evil and the deceitful men.  
He that riseth up to right another man's cause, must look well to his own calling and abilities.  
Did not these lie as a bar in the way to hinder Peace and Truth from meeting, I should be silent, and commit the matter to him that judgeth righteously, and so I desire to do.  
I shall not use here any carnal weapons, only make some use of Truth, (so well as I am able) that thereby we may find the way to Peace.  
And first, touching the late King's death, consider that we cannot recall that: What then? Are you resolved to set up the eldest Son upon the Throne of his Father?  
Consider well of it; Can you tell whether he will prove wise or foolish? Can you tell whether he will care for the Flock? Can you tell whether he will love or hate the Flock?  
Can you tell whether you should obtain your desires? or whether that the pursuance thereof may not be a means to ruin yourselves, and many others, that desire to live in peace?  
Are you nevertheless resolved to have such a Watchman, such a Shepherd? Will you expect grapes from thorns?  
I have indeed, to my sorrow, heard this with my ears lately spoken, That if a Turk, or any other as bad almost, should come hither, and contend for the Government, there would be a great party for him: Oh horrible impiety, that men should so far be transported beyond the bounds of Reason and Religion!  
Indeed there is a generation too apparent, that by their works, by their swearing, and profaneness, and hatred of those that love and fear the Lord, declare evidently, that they are Gods enemies.  
It is therefore not to be wondered, that God should give them over to strong delusions, to believe lies.  
What if God's Word declare evidently, That the Government by Judges be better, more agreeable to his mind, more useful, and more comfortable to us, will you nevertheless have a King? consider of it.  
Friends, Countrymen, Beloved, I have no prejudice against a King; but this I say, I honour, love, worship, and desire to cleave to the Precepts and Commandments (of him that is the King of Kings) of him who gave me life, and is able to raise me up to life, when this span of time is past, when the King of Terrors hath done his utmost spite.  
I was no actor in the King's death, I had taken a great journey above four years before the death of the King, and was many hundreds of miles distant from this Land, and returned hither very lately, I speak therefore the more freely, with more liberty.  
I have endeavoured, with the greatest care I could, to weigh men's words and passages in the balance of the Sanctuary, and I find many that speak loosely, carelessly, and many more profanely.  
Is Government of so little concernment to us, that we should rush upon men that must be our Shepherds, in whose hands our lives and comforts must be next under God?  
I have heard many Reports touching this person whom many do so labour after; consider well what fruits you see from that branch, what tokens of godliness is there in him? David saith, That he loveth those that love the Lord, and hateth those that are Gods enemies: Read Psal. 22.21, to 29.  
David saith, Psal. 37. That the end of the just man is peace.  
But the transgressors shall be destroyed together, and the end of the wicked shall be cut off: Read Psal. 37. and consider well of it.  
Now, is it not apparent, that the person so much desired, hath correspondency with Idolaters, and profane persons?  
Doth he not love them, and converse most familiarly with many such? Do not his Letters and Intelligences import so much?  
Friends, You that are so eager, do you know what you should gain, in case he were made your Guide and Ruler?  
It is not unlike, but that those persons which are your enemies, should be made your Judges and Governors, in case you obtain your desires.  
To further this end, there is a Malignant party that hateth those that love and fear the Lord, these report, That in the Army there are many Jesuits countenanced, and that the Parliament and Army prefer and countenance such; amongst others they mention one Mr Peter, who they say is a Jesuit.  
Let us now, as in the presence of that glorious and strong God (who will one day destroy the workers of iniquities, and those that invent, love, and sow lies, (as the devil soweth the tares to choke the good corn) these shall feel the fierce anger of God, when they shall desire that the mountains might fall upon them, to hid them from the glorious God who loveth the Truth,) let us impartially weigh these Reports.  
First for Mr Peter, I myself have known the man many years, and I have often heard him preach, I never heard him teach such Doctrines as might give us occasion to suspect him to adhere to the Jesuits, his Doctrine was godly and sound; he is zealous and active, but no way addicted that way; and unto this testimony, I doubt not but that, if need require, I can bring the testimony of many thousands.  
But consider, (unpartial and friendly Reader) it is not on him alone that they lay such calumnies, but on many others, which are eminent for piety and holiness.  
Now let us a little inquire for the rest of those many Jesuits, touching the Army, upon the best intelligence that I am able to get, I am informed, that the General is truly devout and godly, and that there is not any Jesuit (known so to be) that is either an Officer or a Preacher in the Army.  
And touching the Parliaments favouring Jesuits, this I experimentally see and hear, that in this Kingdom those Ministers whom they countenance and allow chief, are such as teach sound doctrine to my understanding.  
And the Royalists, in argument (I never heard any but) do acknowledge so much, and I have purposely discoursed (about that matter) with divers of them.  
This I see, that (to my understanding) we have just cause to praise God, that the Gospel is so freely preached  
And although some leaven of corrupt doctrine be (against their minds, as I believe) sown here and there;  
Yet it is to be considered, that their hands are full of business, they cannot yet reform many matters, (I do undoubtedly believe) they will hereafter reform.  
Countrymen and Friends, let us consider well of this; do not we, by our gainsaying, by our perverseness, by our sins, hinder the Government in the work of Reformation? And if upon just examination we do find ourselves guilty, let us repent and amend, for God will prove and try all our works.  
In the mean time consider, that if the contrary party should prevail, can they that truly love and fear the Lord by that means expect (especially in such troublesome times) that they shall enjoy more liberty to serve God aright?  
Object. But many complain of great Taxations, and that there are defects in the Administration of Justice; many Debts unpaid, and the impotent Poor unprovided for.  
Answ. I desire every man duly and unpartially to consider, That the Times are troublesome, many disbursements they have that they cannot avoid, the Army here and in Ireland, the great number of Ships, of Munition, of Provisions, former Debts, and many other charges, which every man is not sensible of; all do hinder, that they cannot do what otherwise they would: I hope (and believe that it is a great burden and grief to them) that such burdens and taxations should be, and I believe it is their desire, their study and care, to ease the People, and to take off these Taxations, with what expedition they can; And I am not without hope that God will show them a way so to do, (and give them hearts to make use of it) by which these burdens may be taken off, and the People comforted. And for the other Grievances, I desire that we may, for the time being, bear with some inconveniences; I do hope shortly we shall see a greater Reformation.  
In the mean time I desire that we, by our distempers, do not weaken their proceed, so that they may not effect such Reformation as otherwise they might.  
And likewise I desire that we may not, by our gainsaying, both hinder those comforts we might enjoy, and bring upon ourselves more and greater Troubles.  
This I take notice of, In the Country, sin goeth on, and is committed with an high hand; swearing and cursing, lying and other sins do abound in the sight of the Sun.  
What sin is strange? but for those that fear the Lord, they are an abomination to the wicked.  
Consider this, It is the duty of all men to walk circumspectly and precisely, as in the presence of an holy God.  
Therefore I desire that men, such as are guilty, may no more hate other men for that which is our own duties.  
The consideration of this grievous sin, so abounding, namely, the contempt of them that fear God, causeth me to fear, that God that is jealous of his Honour, will not suffer this sin to go unpunished.  
I fear that a further scourge will pass through the Land, without timely and serious repentance.  
But this I believe, that God will deliver his Church and People.  
About sixteen or twenty years ago, I remember, that the profane distinguished or differenced those that feared the Lord (those that walked the more circumspectly, and had respect to all God's Commandments) from themselves, under this and the like notions, they called them that feared God, by way of disdain, Puritans, etc.  
And now I find, that in company, in many places, if a man out of due regard of the truth (and fearing to speak that which may provoke God's displeasure) do but argue religiously concerning the truth of the passages of God's Providences, and persuade others from such open provocations of God, as swearing, whoring, false speaking, and like sins;  
Presently many are apt to mischieve him, it is well for him if he scape with base language, as Roundhead, Whores-bird, Roundhead, etc. with bitter hatred; I have lately seen this, and heard it to my sorrow.  
It is said of the wicked, That they cast up mire and dirt.  
This I say unto those that fear God, Walk humbly, circumspectly, mourn for these abominations;  
And God will spare you, as a man spareth his son, in the day of calamity, when the wicked shall be destroyed together.  
I pray you, that are more sober, consider; you hear such complaints against the General, Officers and Army, put these complaints in the balances of Truth, bring them to the Touchstone: You have had experience of the behaviour of both parties, on which side did sin (profaneness, plundering, and such acts of profaneness) most abound?  
Were the Officers and Soldiers of the Malignant Army more holy, more harmless, than this party of this Army?  
For which side did God witness? or, do you judge, that God seethe not, or regards not? etc. Well, seek not evasions; do not resolve not to see, not to consider, not to acknowledge.  
Object. But some, I believe, will find fault with me, because I do not name and particularise actions, persons, times and places more particularly, with more evident witnesses, etc.  
Answ. 1. My time will not suffer me to be so large, although I purpose (if God will) when I come to points, wherein I purpose to engage or insist in those things, I purpose to be more punctual.  
2. I answer, That men do not use candlelight at noon days, when the Sun shines bright, but in dark places.  
So are these matters, they are not done in corners; these matters are accompanied with a cloud of witnesses.  
Your own experiences, your own consciences, rightly balanced, are more than a thousand witnesses.  
There are extant in some Books, many of these particulars, where they are more largely handled; only I hope it will not be grievous, if I put you in mind of those things whereof you have experience already.  
Moreover those miraculous passages of God's Providence, wherein (Digitus Dei) the finger of God evidently appeared, and doth still appear to admiration.  
So that if our hearts be not hardened, and our eyes blinded, (I conceive) these are witnesses sufficient.  
But notwithstanding, if we shut our eyes, if they be not opened, I do conceive, and answer as Abraham answered to Dives, being in torments;  
That if one should arise from the dead, you would not believe.  
But let men judge what they please, this is the comfort and stay to them whose hearts are right with God, namely this, That God seethe, he regardeth, he is a strong God, a wise and faithful God, he will make bare his arm, and mightily work for the good of his chosen, and to the confusion of his enemies.  
Object. Courteous Reader, Christian Friend, lest thou shouldst take offence, because I kept not more close to the matter propounded:  
Answ. I seeing and considering the great bitterness, the great heat that evidently appeareth to be in the prejudiced and forestalled hearts of many men.  
I endeavoured only to qualify that heat, and in part to remove that prejudice, otherwise (I conceived that) there would be no place for Peace and Truth to meet together. But to proceed.  
The man that hath most effectually written (to my apprehension) that yet hath come (to my knowledge) to hinder Peace and Truth at this time from meeting, is Mr William Prynne, in his Book called The substance of a Speech made in the House of Commons.  
Touching this man, I have no prejudice against him, I never saw him, to my knowledge.  
I have likewise met with some other of his Labours, and upon some consideration of the matters in them contained, to my best apprehension, this I find, That he hath taken much pains, that he is a man endowed with divers good gifts (if they be sanctified:) I do believe he is zealously affected, and that his intendments are for the glory of God, and for the good of the People.  
I love the man, and do believe that we shall both meet before God, and his glorious Angels, to both our comforts, through the rich mercy and free favour of our God, in his dearly beloved Son Jesus Christ.  
I would not cast dirt upon all his Labours, but only I shall endeavour to sift and winnow them, and desire him to recollect his thoughts, and to revive his Works over again; and where he findeth an error, I desire him to recall that, and to revoke it.  
Who knoweth the errors of his life?  
In many things we sin all: This persuasion I have of Mr William Prynne, That he is so zealous, and so ingenuous, that he will not persist in a known error.  
Paul being in an error, when he persecuted Christ in his members, brought much glory to God, great advantage to his Church, and left himself as an eminent pattern for others to imitate.  
When, and after he saw his error, he recanted, and repent, and repaired his error.  
In the first Scripture alleged, I find this place cited out of Mat. 5.9. Blessed are the Peacemakers, for they shall be called the children of GOD.  
This place, in his intendments, pointeth out that which he hoped (as I believe) should be the issue of his Labours in the work following.  
But here I find that of Solomon verified:  
That the race is not always to the swift, nor riches to men of understanding.  
For had this speech of his prevailed, it would have been so far from causing peace, that I do believe both we, and the children yet unborn, should have had cause to lament it.  
Had his speech, there declared in that book, prevailed, it would have effected much more sorrow and trouble then before.  
The next Scripture is, Psal. 68.30. Rebuke the company of spear-men, scatter thou the people that delight in War.  
Some Translations read it thus, Destroy the Company, etc.  
This Text here is placed as a leading exhortation to the Reader, to persuade them to follow this example.  
This place, compared with that which goeth before, and with that which followeth after, plainly holds out thus much:  
That Mr Prynne did endeavour to render the Army, root and branch, odious, (for the Army consisted of the Head and Members) which appeareth in the first leaf, in the Title or Inscription of his Book, in these words; namely,  
The Army's Remonstrance, Novemb. 20. is a way to speedy and certain ruin, and a mere plot of the Jesuits to destroy us.  
This he presents to the whole Kingdom.  
I hope by this time Mr Prynne seethe cause to recall and revoke this: For he inviteth the Kingdom with him to pray, That God would destroy the Army, in the Scripture before cited.  
I say, with Steven the Martyr, Act. 7.60. Lord lay not this sin to his charge.  
I answer, by way of reply to this Scripture, That when men do lay unjust slanders and reproaches upon others, and hate them without just cause, it cometh to pass ofttimes that God doth turn these slanders and unjust reproaches into blessings.  
Balak sent for Balaam to detest Jacob, and to curse Israel.  
But God turned that curse intended into a blessing, Numb. 23.8.  
How shall I curse, where God hath not cursed?  
Vers. 24. Behold, the People shall rise up as a Lion; he shall not lie down till he eat of the prey, and till he drink the blood of the slain. etc.  
Numb. 24.5. How goodly are thy Tents, O Jacob, and thy Habitations, O Israel! Vers. 6. As the valleys are they stretched forth, as the gardens by the rivers sides, as the Aloe-tree which the Lord hath planted, as the Cedars besides the waters.  
Vers. 9 Blessed be he that blesseth thee, etc.  
These things I desire may be well noted and weighed.  
In this matter, first, Hath not God, in the sight of all the world, turned this imprecation into a blessing.  
For God hath been so far from destroying that Army, that, on the contrary, God hath destroyed their Enemies, and preserved them.  
Note, secondly, That this imputation was unjustly laid upon this Army, namely, that they delighted in War.  
For this I do undoubtedly believe, That the Generals, and chief of the Army, and many others, were so far from delighting in War, that it was their grief that they could not find the way to true Peace without War.  
God is the Searcher of all hearts, and he hath shown, and will show, who those bloodthirsty men are, there meant by David.  
Thirdly, Note, That it is evident (if we consider the substance of Mr Prynnes speech, in the latter part especially,) that the Officers of the Army were rendered odious by Mr Prynne, in the face of the Parliament publicly, in so much that he saith, That they sought the destruction of the Commonwealth.  
This could not be hid from the Army.  
Dear beloved Countrymen, Do by them as you would be dealt withal, had you been in their places, judge righteously.  
Consider that this Army hazarded their lives, and many lost their Lives amongst them, of their dear Friends, in defence of the Parliament and Commonwealth.  
There was now but a step between them and death.  
For may not any rational man see plainly, That they being, at the time being, rendered odious, and Enemies to the Commonwealth, by Mr William Prynne, in a public way: What wanted then to bring them to destruction? Only this in a rational way wanted, That the King might be made their Head and Governor; and by that means who is so blind that doth not see, that the King's helpers, in time of his Troubles, should have been exalted, and made their Judges: The Army themselves were to be disbanded, that Mr Prynne seeketh in his speech to effect; and without controversy, it had been disbanded, had not God shown the Army the danger, and the snare, that they were in: and withal, if God had not given to the General, and to the Army, an undaunted courage, and if the blessing of God had not gone along with them, they had been destroyed.  
For, as touching the King's party, of them, of their former mercies (or cruelties rather) the Army had had experience too much, for to trust them upon such slight pretences.  
Consider now, deal unpartially: would not you, if it were your case, rather your enemies, and Gods enemies, and the country's enemies, should perish, rather than yourselves and many others?  
Well, had the Army sat still, till they had been destroyed; we might have lamented over their, and our miseries in David's language, 2 Sam. 3.33. Thus died Abner as a fool dyeth.  
Vers. 34. Thine hands were not bound, nor thy feet tied in fetters of Brass.  
But here I end with this Scripture, hoping that God may one day show M. Prynn cause to revoke this imprecation.  
In the mean time he may evidently see, that it is turned to a blessing.  
Concerning M. pryn's Speech, I could answer to the particulars; but considering the straitness of present time, and likewise considering, that if I should be long, some of his papers might be read of too many. Therefore I observe David's counsel in another case, who desiring to cover saul's death, and Jonathans', desired That it might not be told in Gath, nor published in the Gates of Askelon, lest it caused the daughters of the Philistines to rejoice.  
I shall therefore endeavour to bind up his answer fast together, his Speech may be divided into two parts, viz.  
In the first, I find many witty and ingenious contrivances, fine twined threads (or to give them a term more suitable to his intentions) let them be taken for such cords as the Philistines used to bind Samson with: Therefore we shall let them pass under this name, M. prynn's new inventions, to bind the King, and secure the Commonwealth to be in a firm lasting peace, etc. and future felicity.  
The Second part may be considered under this notion; M. prynn's endeavour to render the Army odious, and enemies to the Commonwealth.  
I do hope and believe that M. Prynne his aims and intendments were real, for to obtain Peace and Safety.  
But I believe that he was mistaken, and erred from the pattern showed in Gods revealed will, very far.  
When I looked well upon M. Prynn his Speech, with what learning, wit and eloquence it is contrived, considering his parts.  
It occasioned me to remember Paul's speech, 1 Cor. 1.27, 28. Thus expressed.  
God hath chosen the foolish things of the world, to confound the wise, and the weak things of the world, to confound the mighty.  
Vers. 28. And vile things of the world, and things which are despised, and things which are not, hath God chosen to bring to naught things that are.  
Our blessed Saviour showeth us a reason of this, Math. 11.25.  
I give thee thanks O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them to babes.  
Vers. 26. It is so, O Father, because thy good pleasure was such.  
In our times it is not to be much marvelled at, that wise men come short, when we consider of former times, the children of Israel were very apt to break, sleight, and neglect Gods commandments, and to prefer their own inventions.  
Was it not strange that they should forsake that Fountain of living Waters, that great God Jehovah, of whose Faithfulness, Wisdom, Power, Goodness, Long-suffering, They had had such large experience of?  
Yet search the Scriptures, and you may see many instances how they disinherited God, how they forsook God, murmured, complained, despised, and provoked God, from time to time.  
Was it not to be admired that they should forsake God, and set up a golden Calf in Moses his absence?  
Was it not to be admired, That having had such experience of God's Providence and Blessing, under the Government of those Humble, Wise, Faithful Judges or Governors, being such men as entered into their Offices by the immediate and prescribed will of God, from Moses to Samuel?  
Under which Governors they had no cause to complain, as by their own confession upon samuel's enquiry appeared.  
Yet notwithstanding, They would and did reject God their King, and his Deputies, the Judges, and they preferred obstinately Kings of their own invention, in imitation of the Heathen round about, and so they changed the form of Government prescribed, owned, and blessed by God, and set up their own inventions, (against which, God opposed) with many circumstances, arguments, threaten, and by miracle from heaven.  
Yet they went on obstinately, they would have a King whatsoever it cost, what, or how great evils soever came thereof.  
And if we consider, the very root and branch that leadeth M. Prynn, and many other wise men out of the way, ariseth from hence. Because they depart from God's wisdom revealed in the holy Scrsptures.  
And in the stead thereof, prefer their own inventions.  
M. William Prynn endeavoreth in the whole substance of his Speech, to bind the King with new ropes, such as the Philistines bond Samson with, and likewise with seven green cords, and with new ropes never occupied; and yet more, he plaits his locks (as it were) and fasteneth them with the thread and pin of the Web and the Woof.  
But all this to little purpose, for I would grant M. Prynn some part of his argument, which he often rehearseth, namely, that such contrivances, such manacles, were not put upon any (or scarcely any) King for a long season or from the Creation etc.  
Yet all to little purpose, for bind Samson, and miss that way or place wherein his strength resteth, and he will break all your Cords asunder.  
For in the first place it evidently appeareth, That these obligations and ties were sinful, if they could have taken effect.  
Secondly, They were too weak to hold him under, namely the late King.  
Thirdly, They failed in regard they reached not the place where his strength lay.  
Fourthly, These matters propounded by M. Prynn were not likely to prove to be a means to help the people, but rather to trouble them, and would have brought upon the people, if they had come to effect, many and great evils, and adversities which the people could no way have shuned, as I doubt not but that I shall make it evidently to appear in the following part of this book, by the help of God.  
Concerning M. William Prynn; I look upon him as a man of far more eminent parts than myself: this I speak not out of by-respects, but in the presence of that glorious God who I do love and fear.  
I am very fearful to presume above that which is meet.  
Yet this I say, That in this matter I believe the Lord hath showed to me his weakness.  
I am willingly content to be tried by the word of God, in which trial, I desire all such as truly love God, and his Truth, that (without turning to the right or left hand) they will judge uprightly.  
First I conceive, That this M. Prynne sinned in; namely, because that he invented and prescribed a way to take away from the King divers rights and privileges which God allowed to all lawful and good Kings, (which all Kings ought to be) and recorded in the Scriptures, the unerring rule of Truth.  
I say it appeareth plainly that this was sinful, because this way, prescribed by M. Prynne in the endeavours of his whole speech, was not a way prescribed by God, but directly forbidden in the whole tenor of the Scriptures by evident testimonies, which speak directly of that power or authority which God gave to Governors and to Kings.  
I doubt not but that will evidently appear, (being duly, and throughly tried) that it is as great an evil to deprive any lawful Governor, or King, of that authority and power which God alloweth to them, by diminishing it, as it is a sin and error on the other hand to give to them more power than God doth allow them in his Will, revealed in his Word.  
And further it will plainly appear upon due examination, That both these are very injurious to the people's good, comfort, and safety; That is to say, it will appear that M. Prynnes advise in diminishing that power and authority due to Governors, was both a breach of God's Law, and very injurious to the people.  
God saith expressly, Deut. 4.1, 2. Harken O Israel, unto the Ordinances and laws which I teach you.  
Vers. 2. Ye shall put nothing to the word which I command you, neither shall ye take aught therefrom.  
We may not do that which seemeth good in our own eyes, but all that God commandeth us.  
We sin as well if we turn to the right hand, as if we turn to the left hand, if we add or diminish, to, or from God's commandments.  
Now let us note M. Prynnes own expressions, which are often repeated, words to the same effect.  
M. Prynne saith, fol. 37. The King hath wholly stripped himself, his heirs and successors, for ever, of all that power and interest which his Predecessors always enjoyed, in the Militia, Forces, Forts, and Navy of England, Ireland, etc.  
First, In this observe, That the King did not this willingly, but by the seeking and consent of M. Prynne.  
Secondly, To be stripped wholly for ever of all that power which his Predecessors always enjoyed, was more than God alloweth.  
For observe well, this must needs follow, That either all the power which the late King, or his Predecessors enjoyed, was unlawful, (which could not possibly be, except they were usurpers, and entered not into the sheep-fold aright at the door, etc.) or else it is evident that Mr. Prynne would have taken from the King that power which God, and the people gave, yielded, and did acknowledge to be due to all lawful and good Shepherds or Governors, that entered by the door into the Sheep-fold, in all former times.  
This will appear by record of holy Scripture, That Governors were allowed by God and the people: Government in those matters, of and in which M. Prynne prescribed a way to take from him a power very eminent and considerable.  
The Judges of Israel never claimed nor exercised more power over the people (whether it were in War, or in Peace; whether in those things we distinguish under names of Spiritual or Temporal matters) than the King did afterwards, for in this matter the Kings took more power.  
Now it is evident, That the Judges took, and the People willingly gave to the Judges, and afterwards to the Kings which succeeded, that Power and Authority in many cases; which lawful Power M. Prynne laboureth to take away, and that in an high degree.  
Now consider that it doth expressly appear, if we consider what power God offered to Joshua, and the people promised him; Recorded,  
Jos. 1.16. All that thou commandest us, we will do, and whithersoever thou sendest us, we will go.  
Vers. 17. As we obeyed Moses in all things, so will we obey thee.  
Secondly, God gave to Kings, and the people gave to Kings, as much power of Government and command, as unto the Judges, in lawful things.  
It is evident, That at Joshua's command, the people were armed to the war, and that they were directed by him without ask leave of other inferior Officers, or of the people.  
It is evident likewise that David, Saul, Solomon, etc. did many acts of War and Peace, without any such manacles.  
I would not multiply Scripture to prove such apparent matters.  
Now if this be not a sin, if it be not the direct breach of God's command, in a high and great measure, for Mr Prynne to take from the King his lawful privileges, my understanding faileth me.  
This sin hath been punished severely, both in the times of the Judges and Kings; let the godly wise consider it.  
Beloved Countrymen, it is no light matter who we make to be, or receive to be either King or Governor.  
We had need to pray to God (to search the Scriptures) we had need to inquire of God who shall govern us.  
For we must give, and yield unto God's Stewards (and our lawful Governors) so much and no less power, than God hath afforded to them in the holy Scriptures.  
It is just with God, for the looseness, wantonness, and wickedness of people, when they inquire not of God (when they attend not to the prescribed Rule of his Word) to know who shall guide them, but rashly, carelessly, and slightly follow their own inventions about Governors:  
I say, It is just with God, that Wolves in sheep's clothing should deceive them: And whereas they might lie down by the still waters in peace without fear, if they would take counsel of God who should govern them.  
For the want of this watchfulness, for want of enquiring of God, and keeping close to those patterns, those rules appointed by God in his revealed will, the sacred and unerring rule of truth the Scriptures, it cometh to pass that the People err in their choice and in accepting of those persons to govern them, that are not men appointed by God.  
Hence it cometh to pass the People they are molested, persecuted, devoured, and rest in continual fear: and the misery is, they see not the cause of their disease.  
God well knew this, therefore when he would show mercy to Israel his first born Son, when no strange god was with him, than he took especial care to provide good Shepherds, which Shepherds he furnished with his blessed Spirit.  
He commanded them to carry the Sheep of his pasture in their bosom: God blessed, directed, strengthened, protected such Governors and Government of his own devising.  
Moses a man much in favour with God, a man enriched with a great measure of the Spirit of God, did well know, weigh and consider, of what great concernment it was for the people's good, That God (and not the People) should appoint a man to be the Shepherd of his people.  
No doubt he considered as much the People's Liberty as we do, and that the People might (unwarrantably) have chosen themselves a Governor after his decease, but he saw much of God's mind, and the People's good rested in the choice of the person.  
Therefore Moses knowing that the people might err in choosing themselves a Leader, he therefore seriously and earnestly desireth of God that he would appoint a man, Numb. 27.16. Let the God of the spirits of all flesh appoint a man over the Congregation.  
Vers. 17. Who may go out and in before them, that the Congregation of the Lord be not as sheep without a shepherd. Mark how God answereth them that seek for safety and direction to him, and trust not in themselves.  
Here we may note two considerable matters:  
First, That Moses looked more at God's glory and the People's good, then at the preferring his Children to Government.  
A true Note of a true Shepherd.  
Secondly, Note, That in the Government, that in these first and purest times, (when Israel his strength was as an Unicorn) then, when God prescribed Governors, in Mercy to his first born Son, Government went not by succession, from Father to Son, in those times, from Moses to samuel's time.  
Indeed afterward, when the people would slight God, and obstinately cast God off, from being their King, it is considerable likewise, That God removed, then, his gracious presence farther off from them then before, (though for his own goodness sake he did not wholly departed from them) yet he stood at a farther distance from them.  
From that time to this, Government hath usually followed by natural generation, from Father to the eldest Son: (I say not that it hath been thus by God's Commandment, for I purpose, if God will, in time convenient, to speak a word to that, to try the case.)  
Hence it hath come to pass, That a good Father begetting an evil Son, the People have been miserably afflicted.  
O that People would be wise to learn by their own experiences!  
Well, let the world do what they please, I purpose (seeing God hath promised to restore Judges as at the first) that I will not cast away my confidence and hope that God will perform his Word, and that we may see it performed.  
Object. But why might not the People have chosen themselves a Governor, was there any great matter in that?  
Ans. The People were so well instructed in Joshua his time, that after his time, the State being left vacant of a principal Guide, they did not count it to be safe for them to choose themselves, therefore they asked counsel of God, and attended to God's direction, as appeareth by their actions, Judges 1.1. After that Joshua was dead, the Children of Israel asked the Lord, saying, Who shall go up for us, etc.  
On the contrary, look how it fared when the people chose themselves, and by succession, recorded Judges 9.6. And all the men of Shechem came and made Abimilech King, etc.  
By which choice of the people's own invention, in which they consulted not, they enquired not of God, who should govern them.  
If we read the place recorded, for our learning, we may see what great afflictions did befall them; which did evidently spring from this root, namely, their mistaking the man.  
More I purpose concerning this matter afterwards, if God will.  
Our Saviour saith, If the first fruits be holy, so are the branches: This was the first precedent (I conceive) revealed, That the Son of a chief Judge succeeded in Government next after his Father's death: and I conceive the people liked this so well, that during the time of the Judges till they had forgotten this, and grew wanton (till they rejected God) there was not the like example or practice.  
This I insert only as a taste, and to prepare your minds to consider of what concernment it is to eye God in choosing Governors, for we may not warrantably deprive Governors of those lawful rights & privileges granted them by God.  
Neither is it in the power of the People to remove a King or Governor: I would not be mistaken here, for where I affirm, that it is not in the power of a People to remove, depose, and punish a Governor in case of Delinquency, the Reason I intent is, Because that such eminent persons are usually compassed about with such giantlike assistants, that although it be evident in Scripture, that the People have right in divers cases to depose and to punish offenders, yet they dare not, they cannot at their pleasure; they may possibly, by woeful experience, come to see they are mistaken in the man, and they may cry out by reason of their afflictions, but how to remedy them they cannot tell, for want of power.  
Woeful experience we have now had of this, whereby we may easily discern how hard a matter it is to remove a King or Governor, though never so apparently a Delinquent, let us be warned, and inquire of God who shall govern us, so shall we be sure we shall not err.  
But to return, we may further observe in the same leaf, that Mr. Prynne doth acknowledge, That this way, and these prescriptions, were such as he had no warrant for, neither from the sacred Scriptures, nor from any other precedent, recorded in humane Records.  
Fol. 37. his words are these, None of our Ancestors ever demanded or enjoyed the like; nor no other Kingdom whatsoever since the Creation, etc.  
I will not contradict his Testimony in these his expressions.  
In this I fully agree, that the sacred Scriptures, the unerring Rule of Truth, is so far from retaining such a precedent, as that the Scriptures Testimonies are evident, copious and eminent in the direct opposition.  
Consider what Mr Prynne further speaketh in his Speech, fol. 39 his words are these, These great Officers and Judges having now no dependence at all upon the King, who can neither place nor displace any of them. And a little further he adds these words, As the King hath entrusted you with etc. so hath he entrusted you with his Conscience, and Courts of Equity too, etc.  
This was a rare matter for a King, or Supreme Judge, to entrust another man with his Conscience, and more, with his Courts of Judicature.  
A little further he addeth, (fol. 40.) That never any Parliament in England claimed or enjoyed such matters as these, etc.  
I do verily believe a great part of the former.  
I hear some use very bitter expressions against new opinions, and against some that are not so indeed.  
But let the godly Reader unpartially consider, That these matters are new Opinions, indeed such as neither Scripture, nor humane Records can produce, by his own confession.  
And further note, That these are not new Opinions, about circumstantial matters, but they do much concern God's Glory, Kings, Governors, People's future security: Are not these Opinions Capital? If Errors, they are great ones.  
I shall but touch one Use I make of this, and desire all that are godly to consider, namely, That it is good to be humble, meek and lowly; for God saith, That he will teach the humble, and instruct the meek.  
Jam. 3.17. That Wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated.  
Vers. 14. But if there be bitter envying and strife in our hearts, rejoice not; for this Wisdom descendeth not from above, but is earthly, sensual, and devilish.  
Vers. 18. The fruits of Righteousness is sown in Peace, of them that love Peace.  
Many in these times cry out against Opinions, that never knew, nor seriously examined their own hearts.  
First, It is good to examine our own hearts, where we shall easily see much ignorance, much pride, much evil.  
In many things we sin all, Jam. 3.2.  
Now this benefit we shall have thereby, that we shall be the more merciful, in censuring others.  
There is a generation aboundeth now, that will be wiser than those Governors that God hath set over us:  
And do exclaim against our Governors, for their remissness, in that they do not at once root out all Errors.  
But consider, thou that dost thus, may not thy lot fall amongst the number of those Heretics, against whom thou art so fierce?  
Can we wait and persuade our Governors, in meekness of wisdom, for Reformation of things amiss, than we should sooner prevail, because God would go along with us.  
Mr Prynne is very hot, at some times, in censuring and delivering other men's opinions over to the Sword of the Christian Magistrate; I could advise him to take heed, that he be not too quicksighted, to spy, to condemn and persecute other men for their opinions: I advise and counsel him, and my own heart, to be slow to wrath, slow to censure others.  
Let us set the staff at our own doors, for we know not how soon it may come to our own turn to be in error.  
James 3. That wisdom that is from above, is first pure, then peaceable, etc.  
Mr Prynne was in a great Error, in labouring to take from the King, as a King, any power rightfully due.  
God helped the Army, and the remaining part of the Parliament (I do believe) to discern the way that God had appointed to remedy those evils in such a way as he himself had appointed.  
Consider we well of two things in this Mr Prynne's Speech.  
First, he saith, That the King should be deprived of all Right and Power in the nomination of Governors.  
Against this the Scripture is directly in opposition; for in the first and purest time Moses had that authority to appoint, or, at the least, to approve of the Officers under or inferior to him: Read and observe the place, Exod. 18.24.  
And Moses chose men of courage out of all Israel, and made them Heads over the People, and they judged the People at all seasons.  
David he appointed the Officers of the Army, as namely, Joab, the Captain of the Host, and others; and we may read, That the Kings placed and displaced many, put to death and pardoned many.  
I cannot be large in proving such evident matters, I shall have occasion in the Sequel to treat more of these matters.  
Such as will have Kings (against Gods will) they may here see that verified, that Samuel speaketh of, namely, That they shall cry out by reason of their afflictions, but God will not hear them.  
It is many years since the days of Samuel, and the people have been much corrupted and oppressed by evil Kings, which no doubt the people discerned plainly, but none durst, none could help themselves.  
And had not God stirred up these worthy men (men that to posterities to come shall be recorded) for their courage and faithfulness, in helping the Lord against the mighty, in delivering the people out of that Egyptian Bondage.  
Consider a word, dear Countrymen, under Kings we bestowed time and cost to instruct our children in the ways of godliness.  
Suppose the King, then being, should die, or some Idolaters poison or make him away, and set up his Son, who they see is inclining to Idolatry, in his stead, what then followeth? Answ. Then all our labour is lost, or else our children shall be persecuted and slain, for not forsaking their former principles; and this cometh often to be the affliction both of the Father and of the Child.  
Oh that God would open our hearts to be wise!  
Well, by my consent, these Noble Acts of these worthies of the Lord shall be recorded in Capital Letters, that the Posterity following may praise God for them, that they have been a means to restore Judges as at the first, and Councillors as at the beginning.  
I do not dive much into the Laws of man, because as my time will not suffer me, so likewise my intent is to have recourse to the Original, the Will of God revealed in the Scriptures.  
For this I doubt not, but that all other Laws are (or aught to be) derived from God's Laws, those being both the Root and Fountain from whence they do spring, and also the Pattern and Rule to square them by, and to try the Equity of them, their bounds and limits.  
I labour (with the best abilities that God doth afford to me) that I may not decline from God's Laws, either to the right or to the left hand, and that I may neither add nor diminish from these Rules prescribed by God.  
I see that divers men look so much to other Rules and Inventions, that they forget or turn aside from God's Testimonies.  
Fol. 39 Touching the other part, M. Prynne saith, That the King hath entrusted others with his Conscience, etc.  
I conceive it is one great part of the duty of a superior Judge, to have a chief influence, and an especial part in the determination of the most weighty matters of the State.  
Therefore (I do conceive that) where any shall departed with this chief part of his work and trust, and put it wholly out of his own power, it may truly be said of them, That they likewise do part with their conscience too, namely, with their good conscience.  
It is evident that when Moses (for the ease of himself, and of the people) did appoint other Judges or Officers.  
Yet, the most weighty and difficult cases, he judged them himself, as appeareth in these words;  
Exod. 18.26. But they brought the hard causes to Moses, for they judged all small matters themselves.  
This is clear, That both the judges, and afterwards the Kings, did judge the most weighty affairs of the State.  
Therefore (it seemeth to me to be evident that) it is sinful to take that power from Governors that God alloweth to them.  
And this (I conceive) is so far from securing the People's Peace, That contrarily it bringeth heavy burdens, and unavoidable inconveniences, as (God willing) shall after be showed. Untempered mortar will hardly well, and strongly, cleave together.  
I shall now proceed to show, in what respects M. Prynnes endeavours were too weak to bind the King, had he been restored to his Throne, which is the second Thing propounded.  
Solomon saith, Prov. 20.2. That the fear of a King is like to the roaring of a Lion; That is, it is terrible: and Prov. 30.31.  
We may see, that even the godly ofttimes, out of fear, do consent to do those things, which they ought not to do.  
When David desired to number the People, his Officers desired him (so far as they durst) that he would desist from it; 2 Sam. 24.4. Notwithstanding the King's word prevailed against Joab, and against the Captains of the Host, etc.  
Consider, I pray you, That in case that the late King had been restored to his Throne, would not many have subjected to his Commands? would not many have sought his favour? Solomon knew that experimentally, Prov. 29.26. Many do seek the face of the Ruler.  
To my apprehension, it is very evident, That considering how strong a party (for number, personable men, fitted with many outward appearances, very likely to prevail, and so they must needs have prevailed, had God been on their side,) I say, considering what great numbers did appear, and attempt with all their strength and skill, to the end that they might have raised the King into his Throne by force, against the wills (and without the consent) of the Parliament, without the consent, and against the force of the Army, and of the People; without any Articles and Agreement:  
And considering further, That these Attempts were then made when the King was in adversity, when he had no authority or means to recompense them:  
And considering further, That these Attempts were made in such a time, as there were some armed Forces, in some measure, ready to oppose and punish them:  
To my apprehension, (it is very evident) That had the King so far prevailed, to have gained his Throne again, he was likely to have had many more helps, when he had so many advantages more.  
For many of the Parliament (it is more than probable) would have taken his party; many of the people that before were afraid to help him, would now have flocked in to strengthen him; many that were fled out of the Land, would have returned; many that would have helped him, for the hope reward: Neighbour Nations, in all probability, would have complied with him; and many more helps, which now I cannot reckon of up: The Army, his opposites, they were to be disbanded.  
Who now would or durst have spoken against his proceed? It is more than probable, that in short time the godly must have counted that a mercy if they could have fled into a corner; yea, many of those which then and now were, and are so much forward to have restored him to his Authority which formerly he had had, even these likewise should have tasted of the cup of his indignation: who knoweth not the danger of a reconciled enemy, especially against whom they had so many ways offended, and more especially when he had had power, and they dejected?  
It is likely that the Army, those especially as had been most eminent and most faithful to the State, should have drunk deep of the cup of his indignation; but God helped them to see, and to prevent this, in which we may see (except we will shut our eyes) Digitus Dei, the very finger of God, against all opposition: For had they sat still (having a lawful power in their hands, as I conceive they had, to help themselves) till they had been destroyed, we might have lamented over them, Thus died Abner as a fool dyeth: His feet were not made fast in the stocks, neither were his hands bound with fetters of brass.  
Consider these things, you that fear God, judge righteous judgement; might not our children yet unborn have had just cause to have bewailed their father's folly? Do we, or can any man (endowed with reason) think (if we will speak, and plainly declare our hearts) that the King would ever have been so confined as Mr Prynnes Speech importeth? No, doubtless these bonds were too weak to bind Samson, because they reached not that place wherein his strength lay.  
Consider but this, in the next Point, which is the third point propounded, namely this, That these Propositions reached not the seat of his strength; the essence or being of his strength lay (to my apprehension) in these two considerable places, namely, in his Throne, in his Power, that by virtue of that place was belonging to him; his strength lay in his inward affections, there is the second place lay his strength.  
For the first, I have spoken already, it armed him with sufficient Power to oppose his opposers, and to suppress them.  
And touching the second, namely, his inward affections, this was the next security to the People; in both these Mr Prynnes Arguments do fail, and lose the end propounded, namely, our security.  
For touching the first, his Arguments, they tended to bring the King into his Throne, where had he been settled, we should have found, by experience, to our cost, that Kings are of too great Power to be put into, and kept in such fetters long or often.  
And touching the second, namely, his Heart, of that we have had much experience; for if we look to the fruits, (a sure rule to discern the heart, where actions are apparent,) there we may plainly see, that his heart was carried away from us to our adversaries; for proof of this, I desire that we may look back to his favouring Idolatry and Idolaters, and profane persons, and his suppressing and discountenancing the most faithful Ministers and People.  
Was it not for these, and such like matters, that the whole Kingdom in a manner did forsake and oppose him at the first? And did it not evidently appear afterwards, during the War all along, that his helpers, and his Favourites were Papists, (and I believe many little better than Atheists,) and most profane persons, insomuch that they distinguished or differenced themselves from them that feared God by titles and carriages, suitable to their profane hearts?  
Have we forgotten the horrible Blasphemies, damnable swearing, profane cursing, a note which the Holy Ghost giveth as a property of God's enemies? Rom. 3.14. Whose mouth is full of cursing and bitterness; destruction and calamity are in their ways, and the way of peace they have not known, the fear of God is not before their eyes, etc.  
Have we forgotten their whoring, plundering, their perfidious deal, their fine designs, their bloody cruelties? Beloved Friends, these sins were not committed in corners, in secret, but in the sight of the Sun.  
And were not many or most of their principal Leaders, leading men to give them patterns in sinning?  
I would advise our Royalists now to take heed what they do, for it is very evident, that to this day a great part (to speak with as much moderation as I may) of those that are so bitterly against the Army and Parliament, declare too evidently, That there is too little fear of God before their eyes, but much blasphemous swearing, much cursing, much hatred against them that fear God.  
I am a witness of this to my sorrow.  
They, that party, that cry out most especially against the diversity of Opinions, but in the mean time many of them agree in one joint Opinion (witness their fruits) namely this, That they will cast off God's yoke, his Commandments; They will be so far from doing the good will of God, that they hate him that they perceive hath respect to God's Laws.  
I hope there are many that fear God, that through weakness seem to side with that party, but let them beware, for if that party could prevail, they should find a strong party against themselves.  
Well, if I should be silent, and the stones they tread on should hold their peace, yet the most high God seethe these things, who is a God jealous of his honour, and will not hold such wicked guiltless.  
Dear Friends, (I call God to record) That with grief I rehearse these matters, neither do I do it out of hatred to that party, but aiming at God's glory, their true good and conversion.  
Consider, dear Friends, Do not those intelligences and correspondences, which the King held all along with Papists, Idolaters, with those bloody Murderers in Ireland, (who filled their shoes with the blood of so many thousands in Ireland, and that in a time of Peace, as if it had been in a time of War;) Do not these declare, That the late King his heart was not right with the Lord?  
Can any man shut his eyes so close to hid these things from his sight?  
Note further what the King granted, and Mr Prynne layeth down as a sure foundation to build a sort upon against the revival of Bishops; In his Speech he saith, That the King consents to put down corrupt Bishops, and their appurtenances, etc. but with this clause, That he will still allow of Apostolical Bishops: He saith, The King contendeth for no other now, but their power of Ordination only.  
Who is so blind, now, that doth not see the King's heart in this lowest time of his dejection?  
Now for us to hope, That our power shall prevail more than the King his power, in case he had been again received as a King, (I do conceive) our hope should have been built upon the sand.  
Consider we further, That suppose that the King's heart was most cordial for the Papists, (of which there was just cause of suspicion, if we consider of all the premises together) than we may easily gather, That a Dispensation from the Pope would take away all these bonds.  
Moreover, let us but consider, That in case the late King had been restored, if his heart had not been firm, he should not have wanted enough men that would have persuaded him, that these ties or cords, with which he was bound, were forced upon him in his afflictions, and that God had afforded to Kings other and more power:  
And that it should be a sin in him not to break such unlawful Covenants forced upon him.  
And like it is, That the King would have readily consented.  
Then should they that had been actors in making those acts, been accounted vild, and sinners, and no doubt but that they should quickly have tasted of the cup of his displeasure.  
4. Lastly, Consider, That in case that these obligations could have prevailed, yet what comfort or benefit should the Commonwealth have received thereby?  
Ans. 1. We should have had the maintenance of a titulary King, and his Company, to have provided for.  
Secondly, We should have had continual emulation and jealousies between the King and the Subject, or Parliament, who must have kept some armed Force for their defence.  
For, can we conceive, That the King and his Favourers would ever have taken it well and quietly, to have been thus deprived of those things that they would have conceived to have belonged to all his predecessors always, and that no Record from the Creation (neither divine nor humane) could give a precedent for?  
Thirdly, Do we think this would have brooked, if the Parliament must (in a full Body, consisting of Lords and Commons) have given their direction and consent to so many State-matters, from time to time?  
Then (it seemeth to me that) it would have avoidable followed, That the Parliament must have sitten continually, or at the least very often.  
From which (or upon which) I do not see but that the Parliament-men would have been so wearied, that they would have sought to have relinquished this.  
And (I do conceive) that the People would by this means have been distracted, divided, and molested with Taxations to bear this great charge, besides many other grievances I forbear.  
Fourthly, To sum up all Mr Prynnes Endeavours together, they hold out thus much.  
First, He laboureth to exalt him to the Throne, to that honour to be our Shepherd, our Governor; a man, who (I believe) God had appointed to death.  
Secondly, He seeketh the setting up, and the continuance of a Kingly Government, which (I believe) God hath numbered and finished.  
Thirdly, He seeketh to destroy, or to weaken those which were (instrumentally) our best friends.  
Fourthly, He held it safer for the Commonwealth, and more advantageous, for to have the constant Government of the Commonwealth to be determined by such a great number of Parliament-men, rather than by one as chief, and other Officers, as Judges, distributed unto their several Charges: but how far this would have been from the pattern of the will of God revealed in the Scripture; and how far this would have burdened the people, and put them from their peace and comfort, I purpose, if God will, to show afterwards, in the place thereof, more at large.  
All these arise from this root, He seethe the Commonwealth to be troubled, and out of order; and (I believe) he laboured painfully to cure and remedy those troubles: But God hid from his eyes what was the true cause, and thence proceeded his mistakes in the remedy.  
Consider only this task, When Moses sat, and the whole People came about him, from morning to night, it was too great a burden both to him and them: But in case many Moses, many Judges, had been appointed to sit, and determine every case of the peoples, than Causes must needs have been longer in the issuing them, and both the Judges and the People should have been more burdened; but I forbear in this place.  
It is observable, That a disease truly and evidently known, it is in a ready and probable way to be cured with more ease, more speed, less danger, and less cost.  
On the contrary, Physicians mistaking the disease, ofttimes administer such potions, as do more hurt, and do more endanger; So it is in this matter, the distemper is mistaken.  
My advice therefore is this, That we follow the wisdom of God, revealed in the sacred Scriptures, without turning to the right, or to the left hand: For, I believe, if we do follow our own inventions in these weighty matters, Peace and Truth will hardly meet together.  
If God help us to agree in this weighty point, namely, That our Governors be such true Shepherds as come in at the true door of Gods revealed will, contained in the holy Scriptures; Then we need not to doubt but that such will love the sheep, and upon such God will bestow his blessed Spirit upon them, to guide them: Such God will own, and the People will find the benefit by them, and will hear their voice.  
We are not left without hope, for God hath promised to restore Judges as the first, and Counsellors as at the beginning; then shall we be called a City of Righteousness, Isai. 1.26. And by this means we shall again acknowledge the great happiness that it is to have God to reign over us.  
Now let us consider the other part of Mr Prynne his Speech and Endeavours, which was to render the Army as enemies to the peace and safety of the Commonwealth, as appeareth in the first leaf in the superscription, or in the Directory to the Reader, that he might thereby point out to the Reader what he intended in the following Treatise, or matter of his Writings, the words are these, viz. The Army's Remonstrance, Novemb. 20. is a way to speedy and certain Ruin, and a mere Plot of Jesuits to destroy us.  
This (if we read and consider the substance of Mr Prynne in his Speech) will evidently appear, that he labours to render the Army as enemies to the Commonwealth, as those that sought to bring another War, and more bloodsheding, as those that were favourites to, and complotters with Papists, Jesuits, as those that sought the destruction of the Kingdom.  
Let us now consider, whether this Charge were true or no; and first let us begin at the Root, after consider the fruit that groweth upon the Branches.  
Mr Prynne maketh this the Root or Ground, That the Army laboured to bring the late King to a just Trial for the breach of God's Laws, who is the King of Kings; he saith, That this was plotted by Jesuits, to the end they might hinder the re-establishing the late King in his Throne.  
Now (when it is uprightly considered of) I believe it will appear directly to be contrary to his Propositions, even as light is contrary to darkness, which appeareth, if we consider these two matters:  
1. That the Officers held no correspondency with Jesuits, so known to be, nor did they favour the Jesuits so much as other men.  
2. That if there had been many jesuites in the Army disguised, yet it had been directly contrary to their Principles, to their Prosperity, to depose those Members of Parliament secluded or restrained; and likewise it was more contrary to the Religion and intentions of jesuites, to bring the King to a lawful Trial.  
First, Touching the first, It is evident (in my apprehension) that the Army, I mean, the principal Leaders of the Army, held no correspondency with the jesuites; first, because their Tenants, their Religion, and their Practice was directly in opposition to the jesuites: For if we consider this, that the jesuites maintain the Worship of Idols, and they, the jesuites, teach and maintain, That Ignorance is the Mother of Devotion, and to further that, they will not suffer the Lay-people to read the Scriptures in their own language; the jesuites will not suffer the Lay-people to dispute religious matters, much less to speak to an Assembly of People by way of Prophecy, and many other like matters, too tedious to rehearse.  
Now if we do consider unpartially, the Army, both in their profession and practice, are directly opposite to these matters: And that the Army held no correspondency with the jesuites, appeareth in this, because in all this War they used the utmost of their endeavours to pull down, or destroy, or captivate that party. Indeed it is considerable, that the King's party were a great party of either jesuites, or those that highly esteemed jesuites, and by Letters and writing, discovered and intercepted, it too evidently appeared, that they held correspondency with them; but I never heard (that I remember) that the Officers of the Army were tainted with that infection, nor that any Writing was discovered, or other act done by them, that might lead us to have such hard thoughts of them.  
And since that time we may take notice, That those Ministers that they appoint, or those that they favour, are such men that do teach sound doctrine, we cannot deny it: And likewise, let any jesuite be produced, that they have preferred to the Ministry to this day, if there be any such (as I believe there are none) they came in, and remain, disguised, so that the Army doth not know them to be such.  
Secondly, Let us consider this, That it was contrary to that which the Jesuits and Romish party all along laboured after, for the Jesuits to desire that the King should be tried, much loss that he should be removed from the Throne of Government; which appeareth plainly (if we will not be wilfully blind) in as much as the Romish Catholics were chiefest men to help the King to get into his Throne, upon his own terms; They were the chiefest Enemies to those that feared God, such as they termed Roundheads, which were of the Army's side.  
If the King had been restored to the Throne of Government, it is apparent that the Romish party should have had much more advantage by that, then in case the Army prevailed to do Justice upon him.  
I would not spend too much time to light a Candle at Noonday: Rev. 22.11. If any will be filthy, let him be so still; he shall shortly have his reward.  
Now let us briefly consider of the fruits and success of the Armies proceed since the late King's death, because Mr Prynne prophesied in exceeding large terms, That the bringing the King to condign and worthy punishment, for his breach of the Laws of the most high God, with whom is no respect of persons, This would bring upon us (saith he) a speedy and certain ruin, and more present and great Wars, and effusion of blood amongst ourselves: This is the very substance of his Prophecy, to my apprehension.  
Let us now judge true and righteous judgement, as in the presence of the most high, and glorious, and blessed God.  
Is not the direct contrary of this Prophecy, in a great measure, fulfilled, and come to pass, which discovereth that this was no true Prophecy? This will evidently appear, if we consider, That in the very time of the King's death, God so wonderfully ordered it, that not one man lost his life (that I heard of) by any way, in standing up to rescue the late King, although it was not acted in a corner: This is a matter not to be passed without due consideration.  
And from that time God did so wonderfully turn about the wheel of his Providence, That we have had peace and quietness, in a great measure, both by Sea and Land, to this very day, in this Commonwealth, notwithstanding that the contrary party were numerous and bitter.  
Can we possibly reply against this, wherein the very finger of God hath appeared, to the astonishment of God's Enemies?  
I do believe indeed, That some being led away with those apprehensions, That it should have been well pleasing to God that the King (though guilty of Idolatry, though guilty of much former profaneness, of much bloodshed in other places before this War begun; Though guilty in putting (or suffering, or causing many innocent persons to be put) to death, both in England and Ireland, and guilty of letting the wicked go free, and exalting them; Though guilty of the blood of so many thousand of Englishmen: Though guilty of the capital breaking of God's Laws, in not punishing and suppressing those horrible and openly known Blasphemers, Robbers, Adulterers, Whoremongers, and what not sins were committed openly (not in darkness, but in the sight of the Sun, in a continued way of wickedness?) Of which sins, so committed, with an high hand, it was not possible but that he must be guilty of them; Though guilty of many more sins, not here to be reckoned up:) I say, some have been led away through infirmity, so that they thought that it would have been well pleasing to God that the late King should have been clad in Royal Apparel, and have washed out these spots, and been again exalted into his former Throne, and been made the Head, Guide, and Governor of so many thousands: I say, That for those that have been so misled through infirmities, I pray God give them sound and timely repentance, and lay not this sin to their charge.  
It is well to be noted, That when David caused that one innocent man Vriah to be put to death by subtlety, 1 King. Chap. 11, 12. David gave sentence, that such a person should die, and make restitution; The Prophet tells him he was the man condemned.  
Observe well, That David lay under this sentence till the most high God himself proclaimed a pardon to his person at that time; yet so, as that David should feel the breach of God's Law; although it is to be considered, That David had been an eminent man for God's honour many years before.  
Let us further consider, That God hath, since the late King's death, shown his approbation; which hath appeared, if we consider, That before the late King's death, as we had many Rise, which occasioned much trouble, danger, and bloodshed; so likewise, God frowned upon us in smiting the fruits of the earth, so that Corn, and most other provisions, failed, and were very dear: Whereby God did (to my apprehension) show, That he was displeased that the People, or those in whose hands it lay, were so slow in proceeding to punish so great an Offender.  
But we may take notice, That since the late King's death God hath turned his  countenance towards us wonderfully, as appeared by the Harvest of Corn; for they had seasonable weather to reap and to lay up their Corn in safety; and I hear the people in Cornwall and Devonshire report, That their Corn yielded more increase in the threshing, then former years, abundantly; in so much that one sheaf yielded more Corn than two did in some former years: Our Fishing and Trading hath prospered.  
Moreover, God hath gone forth with our host, with our Army, so that which way soever they turn themselves, God maketh them to prosper, and victoriously to prevail; The very finger of God appeareth: I am ashamed, and even astonished, to find any that should object against this; yet I find too many that will not see, nor acknowledge, these wonderful works of a glorious and righteous God.  
Object. Some say, That the wicked may prosper for a time: Did not Nabuchadnezzar prosper? and did not Joab prosper? etc.  
Answ. There is no reasonable proportion in these Arguments; for I do evidently see, That their Objections, in this kind, arise from this root, namely, because they are partial, and unwilling that God should favour the now being Government and Army; for whom I do believe that, in the conclusion, both we, and the posterity to come, shall have cause to praise the name of the Lord for them.  
These Objections arise not out of well balanced meditations, for compare we Nabuchadnezzar, and other their victories against the Israelites, and we may read, That sometimes God suffered the Enemies to prevail against Israel; but how was that? it was by bringing a multitude of Enemies against a few Israelites in comparison: But that such small numbers, such weak men, upon such unequal terms of disadvantage, should prevail against such great numbers of able men (in outward appearance, so well furnished and armed, with so great advantages and encouragements, as in outward appearance) the Opposites and Enemies of our present Army and Government had, I do believe the like is not recorded, either in the sacred Scriptures, or in any humane Records. God driveth their Enemies before them, as chaff before the wind.  
It is true, That if contrarily we look upon this Army and Government as those that love and fear the Lord, than we sometimes, in Scriptures, find God doing wonderful and miraculous matters, exceeding these Victories, but not usually, for these are transcendent Victories.  
But if we should look upon the Parliament and Army as upon God's Enemies, I doubt not but I may safely affirm, That there is no Record, neither divine nor humane, that showeth that God did ever do such wonders, give such victories, upon such unequal terms of disadvantage, to the Enemies of his Church and People; so many, and in so short a space of time, as these have been effected: The Lord open the eyes of all those that love and fear him.  
Consider further, That in all these proceed we may note, That our worthy (and dearly beloved) Generals have not aspired to any place of Government further than they have been evidently called: in all these Wars they have endured many perils, much affliction, much hardship; and when God giveth to them victories, they lay down their Conquests, and give those places into the hands of the State.  
Consider that we may read of men, that had not such opportunities, as they have had, that have attempted and obtained Crowns and Kingdoms to themselves by violence.  
Consider further, That in those Propositions that the Army, their Officers, propounded to the Commonwealth, to settle a Government, by men selected, through the Land, did they name themselves to be chosen into great places? No certainly; They put it further off, into the hands of others, who in aftertimes must have been their Judges? And further, The choice of those they committed to others that were strangers to them: Whereby it plainly appeareth, That (according to that measure of Light (in that matter) that God imparted to them) they sought God's glory, and the good of the Commonwealth, and not themselves.  
Object. There are many other Objections very impertinent or inconsiderate, as namely, That this State now suffereth many evil Opinions and Practices.  
Answ. I could desire every man to take heed first to his own ways, for it is the practice of too many, to be careless in examining themselves, and forget, not altogether, that many now leap over the offences of the contrary party, and bury them in silence, or call evil good.  
I do not doubt, but that the Government doth labour to suppress all known sin, and I believe that as God giveth to them time and opportunity, we shall see it appear by their fruits, which God grant.  
Something more I judge myself in duty bound to write, touching that Book entitled, The Sword of Christian Magistracy Supported, written by Mr William Prynne.  
From the general consideration of the whole matter, as it is there written; and the manner thereof: Considering likewise what pains he hath taken in the alleging and searching so many Records of humane Authors, of Emperors, Kings, States, Magistrates, the Consent of Ancient and Modern Writers, the Statute Laws of England: Considering likewise the great pains, time and charge he spent about the other his Labours, namely, that Speech of his to the House of Commons, dated the 4 of Decemb. 1648.  
Upon the consideration of the whole, it causeth me to consider, how we are oftentimes mistaken, when we too earnestly, and with much care and industry, endeavour to attain matters, which could we accomplish, (those things that we so affectionately labour after, which oftentimes we fall short of,) yet they would but little avail us, and oftentimes turn to our great disadvantage.  
We often travel in those ways that are a great way about, when we might go a nearer and safer way, and attain the end of our journey with more ease and safety.  
I do not judge, That it is unlawful to cite the Testimonies of other Records, besides the Testimony of the Word of God, but to spend much labour or time in the allegation of other Testimonies besides the Word of God contained in the Scriptures, the unerring Rule of Truth, I do conceive it adds but little strength to the cause, if it be a matter that bindeth the conscience in holy duties: For when we allege the Word of God, delivered by the Prophets and Apostles, (men immediately sent by God) this cometh with the Authority (and hath the Majesty) of God stamped upon it; this cometh with power, it searcheth, tryeth and convinceth the heart, and inward affections, it is like a two-edged-sword, it pierceth speedily unresistibly: The Writings of men are not useless, but being compared with the Word of God, they then are but as a candle compared with the Sun. Now for men that would walk by the benefit of the light, (and desire that others should walk by the same light) for such men to spend so much pains, to light many candles to show the way, (then at noonday, when the Sun shineth in his strength) is not to so much purpose.  
The Word of God cometh thus, namely, Thus saith the Lord, etc.  
But when men allege the Testimonies of other Writers, they must come clad in this habit (namely) He saith.  
2. It often cometh to pass, That when we are so intent, so studious, and spend so much time in searching, examining, and alleging so many other Authors, (besides God's unerring Word) it often cometh to pass, that we are too short in our allegations of the Word of God itself, the lively and clear Fountain of Living Waters.  
3. By this means of looking too much upon humane authorities, and neglecting (or too little taking heed) to the Word itself, it cometh to pass ofttimes, that humane Authors, varying in their judgements, lead us aside into those Errors that they hold.  
4. From this Root it cometh to pass, that the Servants of God are too much slighted and despised, for they being conversant, and studious chief of the Word of God, they are but meanly respected, because they come adorned and decked chief with plainness and simplicity: Paul cometh thus apparelled, 1 Cor. 2.4. Neither stood my words, and my preaching in the enticing words of man's wisdom, but in plain evidence and power. Was not this the cause that Christ Jesus was so much despised? Was not this the cause that his Apostles and Disciples were despised? Read 1 Cor. 2.11, & 13. Which things also we teach or speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.  
5. Oft-times this (being adorned or apparelled so much with the authorities of so many other Writings besides the Word) lifts us up in our affections, to presume more than is meet, and causeth us to despise many of God's Saints, and little ones, that are not thus apparelled with so many humane authorities: And (I believe) it too evidently appeareth, that from this very Root is sprung up such a flame of fire, that will with much difficulty be quenched: God grant it may be quenched.  
6. My Endeavours are primarily the glory of God, and that Peace and Truth may meet and kiss one another.  
To all those that earnestly and hearty desire and endeavour the same, namely, God's Glory, Peace and Truth, I doubt not but that I may safely and boldly say, That if they deck themselves inwardly with lowliness of mind, let them be but low enough in their own eyes, (let them but learn of Jesus Christ to be humble and meek, a lesson much urged by Moses, the Prophets, Christ, and his Apostles, and yet how little do we profit?) and I doubt not but God's Name will be much honoured, many of our brethren will be much edified, the weak much strengthened, ourselves much more approved in the hearts of others, and the flame of the fire of hatred and contention will be much abated, and thereby we shall possess our own Souls with more peace, and Peace and Truth will meet and embrace one another sooner.  
Dear Countrymen, and Christian Friends, Be not many Masters, knowing that we shall receive the greater condemnation, Jam. 3.1. As if the Apostle should say, Consider, that by these contentions we shall receive no profit, but much loss.  
Now consider, whence come our contentions? come they not through pride? Yea certainly they do, witness the Prophets and Apostles; consider, That God resisteth the proud, and giveth grace to the humble and meek, Jam. 4.  
God will teach the humble his ways, Psal. 2.  
Oh Brethren, Countrymen and Friends, That I could prevail with you in this particular, That you would forbear one another, and instruct one another, and build up, and edify one another in love; Let every man esteem other better than himself: Let there be no root of bitterness amongst us.  
Psal. Wait upon God patiently, and he shall bring it to pass; thine eyes shall see it, and thy heart shall be glad.  
And this I doubt not, but that I may safely affirm by the sacred Authority of Gods revealed Will in his Word, That if ever thou shalt meet Christ Jesus as thy Husband, in his Kingdom, to thy comfort, thou must come to him as a Bride prepared for her Husband, (in which preparation this is a principal part) namely, to be inwardly adorned, enriched, and furnished with lowliness, with humility. Pretend what faith in Christ thou wilt, or canst, whosoever thou art, if thou hast not this grace in some good measure, thou shalt never meet Jesus Christ to thy comfort.  
Excuse me, dear friends, if I digress, or be large (though not large enough) in this matter; for this is a principal preparation to the way where Peace and Truth dwelleth: Time bids me forbear.  
To return to the matter of Mr Prynnes Book: in the Book entitled, The Sword of Christian Magistracy supported, I find therein many precious sentences alleged, or taken from of the Word of God, out of the Word of God, being the very authority, the very writings of the Apostles and Prophets: These Scriptures come to me with authority; I consent unto them, whether they were written (before the Coming of Jesus Christ in the Flesh) by the Prophets, or, since the Coming of our blessed Saviour, by his Apostles, I acknowledge them all, and rejoice to consider the splendour, beauty, excellency and comfort that is contained in those Scriptures. For whether such sentences were written, before Christ's Coming, by the Prophets, or, since his Coming, by the Apostles, they were all God's Ministers, his Messengers, his Ambassadors, blessed Messengers, God sent them, his Word is true and faithful, unalterable.  
I consider, That God that sent those sentences is not, as man, variable, that is to say, of several minds, but is the same yesterday, to day, and for ever; Therefore I hope God will not so far leave me, as to refuse the authority of his Word; for I had rather my tongue should cleave to the roof of my mouth, and that my hand should lose its use, then that I should refuse or dislike the Word of God, the rule or square of Jerusalem, and one of Jerusalem's chief joys. Within that precious Word is contained all those precious streams that refresh and make glad Jerusalem, the City of God. God hath magnified his Word above all his Name, Psal. 138.2. I hope none dare presume to speak any thing, to cavil against the Word of God.  
Most of the sentences, so alleged by Mr Prynne, being the Word of God, I do acknowledge (and to my understanding) they are of moral equity and use: I do except against none; I have not exactly viewed all.  
I do acknowledge likewise, That he hath drawn many necessary Observations and Conclusions from the Scriptures, such as (I do believe) are agreeable to the Will of God, as they are the truths of God. Yet I should humbly desire M. Pryn to review his Labours, wherein, I do believe, he may (if God help him) find cause to revoke certain matters there in that Book contained.  
Two things, in my apprehension, are very offensive and sinful:  
First, The jeering, or deriding men, under the names of the Saints, or the Brethren.  
Secondly, For that it seemeth to me that he doth turn the edge of the Sword against many of those that love and fear God, and desire to do his Will.  
In the first leaf (in his Epistle directed to the House of Commons) I find him use these expressions, To M. del and his Independent Saints; and the like again is used, fol. 2. Mr del and some of his Saints: and in the same leaf again he expresseth himself thus, Saint Lilburn, and Saint overton's; And a little further thus, The Sectaries and Independent Saints: Thus in divers places he reproacheth many under these names of the Saints and the Brethren, and such like terms.  
To my understanding this is a just cause of offence:  
First, Because this name of Saints, and of Brethren, are not in themselves evil, but they are used and approved of in the Scripture phrases, as Deut. 33.2. He came with ten thousands of his Saints. Psa. 31.32. O love the Lord all ye his Saints. Dan. 7.18. The Saints of the most high. Mat. 27.52. Many bodies of Saints. Rom. 1.7. Called to be Saints. And so the name of Brethren, Deut. 15.7. & 33.9. Psa. 122.8. For my Brethren and Companions. Rom. 12.1. I beseech you therefore Brethren. I do believe, That it is unbeseeming a Christian, to call any other Christian, or any man [Saint] by way of reproach; We may not play with holy things: God giveth this name of Saints and Brethren to his Elect, as a Title of honour and respect: It cannot be good for any to reproach another with the title, or badge, or cognizance of his own profession.  
Secondly, Because there is more than an appearance of evil in such expressions by way of reproach: It was the custom of the Heathens to upbraid the Christians by those names, by way of disgrace. And it is the guise and custom of too many profane English, at this day, to scoff and scorn those that truly love and fear God under those names of the Saints, or the Brethren. Do we not know that this is properly and truly our Titles, our names that we ought to own? For if we be not of the number of the Saints, of the Brethren, it had been better for us that we had not been: The ungodly are apt enough, and too apt to learn this custom; we need not to put words into their months.  
2. Touching the second matter offensive, it is because he doth often direct, or incite the Magistrate against Separates, Anabaptists, Independents, etc. under these names, in so much that the outward show of his Writings strikes much at all of these sorts.  
For the name of Separates, there are few (that doubtless he intends) that call themselves by that name. But thus much I should say for that matter, M. Pryn himself is a Separate in some sense; He is, or aught to be separated from the evil works of the Devil; he will acknowledge that he will separate from those works. Secondly, He is (I believe) in judgement and profession separated from Idolaters and unbelievers. Thirdly, He is separated, or aught to be separated, from false doctrines, and from the openly known, obstinate, and notorious, sinful, unrepentant sinners. In these senses (I conceive) he will allow of Separation: Therefore all Separation is not unlawful.  
It maybe those Separates, that he intends, go something further; They separate likewise from such Congregations as are out of order, conceiving that where order is not, there will be confusion in the administration of holy things; conceiving that thereby Gods precepts must be made void by such confusions: There is not power in the Church to purge and reform things amiss in the Church. Thus much I would say, That, I believe, amongst that number there are many of those little ones, concerning whom Christ saith, Mat. 18.6. That it were better that a millstone were hanged about the neck of them, and that they were cast into the Sea, that shall offend one of them that believe in the Lord Jesus Christ.  
I shall propound to consideration the case, first of the Anabaptists (so called;) These deny the Baptism of Children, (this I believe is clearly their error,) yet if they differ in this point only, why may they not be suffered to live in love and in peace with us, so long as they lead a godly, a peaceable, and a quiet life? If they do not rail (or speak evil of Baptism itself) but only differ concerning the circumstance of the time when it should be administered. Let us consider that we ourselves do not tie the Dispensation (so to an hour, or to a day) but that upon several occasions we do differ: So it is to be considered concerning divers other Opinions, so long as they lead a godly, a peaceable, and a quiet life, why may not they live lovingly and peaceably amongst us?  
Consider circumspectly, That concerning all persons (that were not of the natural seed of the Israelites) there is no part of God's Law (I believe) that doth command or bind them to partake with the Israelites, either in the Passeover, or Circumcision, nor in other holy duties that were peculiar or proper to the Church of God.  
Consider likewise, That there is no precept (I believe) in the Gospel that giveth authority to Magistrates to force men to believe or practise such holy duties: This is considerable, That God hath expressly given power and command to Governors, in divers cases, to punish matters of commission, or evil things, provided that Governors go not beyond the rule. I am no Judge in these matters, therefore these matters being weighty, I shall refer it to those that God appointeth to judge.  
This I would say to all men, to all Opinions, Let us keep close to God's rules, that so God may choose our Governors for us; and let not us then fear, for if Governors be of Gods sending, God will bless them with his Spirit, they will love the Flock, and give true and righteous and merciful judgement.  
The point is weighty in matter of Separation; I dare not presume to determine many points in controversy about that matter: I do acknowledge (that I do conceive) That Reformation is more agreeable to the Will of God then rigid or total Separation: But here I speak only to defend them from more violence then (I conceive) is meet.  
But further, suppose that things, matters, in and concerning the Worship of God, be so unsettled, or disordered (to their understanding) that they can see no other present way to please God but by Separation; I had rather leave them to God to judge, then rashly to sentence them: I am no Judge in this matter, therefore I leave it to them to judge the cause, whom God hath appointed for that purpose.  
Touching the Independents, I could wish that none would acknowledge that name, without due and circumspect declarations of their intents touching Independency. For there is a direct and total Independency, and there is an Independency according to that reference, or object, or matter, with which it is compared, or to which it is referred: As for instance, if God command one thing, and the Magistrate command that which is directly contrary thereunto; in this case a man hath no such dependence upon the Magistate's Authority, but that God's command is to be kept, although thereby the command of the Magistrate be neglected: And I believe that this is the true intent of those (or many of those that are called Independents. On the contrary it would be a great Error to conceive, That the Magistrate is not to meddle in spiritual matters, as duties of the second Table; for the Magistrate watcheth for God's Glory, he is to see God's Laws kept, and the Delinquents punished, according to a Rule prescribed by God, whether it be for the breach of the Duties of the first or second Table; and for the distinction of Spiritual and Civil, this is evident, That the breach of any Rule, of any Command of God, is of a spiritual nature, and either we must acknowledge no punishment for any sin, or else for all sins according to a Rule: This is only to be referred to the wisdom of them appointed to judge; many are afraid to acknowledge that power which God hath given to Governors, namely, because so many Governors have exceeded the Bounds and Limits of the Rule prescribed, and by that means many have been persecuted that should have been spared.  
Now that which offendeth in this work of Mr Prynne (in my apprehension) is because he striketh too generally, and by that means endangereth many that should be spared and helped.  
I would not engage to try the equity of the whole work of The Sword of Christian Magistracy Supported, because I believe God hath not called me to that work, I shall leave the consideration of it to those, that God hath appointed to judge.  
The Cases that will come to be tried in this kind, or of this nature, are many, and differ much according to the Objects and Circumstances, and cannot wholly be so determined, but that much must be left to the wisdom of the Governors.  
Concerning the death of the late deposed King, Mr John Goodwin hath learnedly tried and determined the justness thereof, (to my best understanding,) to whom I should refer the Reader; only a word or two I conceive may not be impertinently spoken concerning that matter.  
The first thing that I propound to consideration is this, namely, Whether that at and before his Trial for his Life, his Judgement and Execution, he was properly a King, or was deposed from being a King, so that in that condition may we not look upon him as one that had been King, but for such just cause deposed, that to the equity thereof, both the Houses of Parliament, together with the Army, and the Commonwealth, consented, and were actors therein, and consented thereto?  
Doth not this evidently appear, if we consider that the Parliament formerly, many and several times, by public writing, declared, That the King was so far a Delinquent, that they were forced to disclaim his former authority, and to take up Arms against him? In the prosecution of Justice, they subdued the late King, and his party: Now in this condition the King remained, not being restored to his former Kingship, which being considered, will it not appear, That those that gave sentence against him, and those that brought him to his Trial, and did cause Justice to be executed upon him, did not take away the life of a King, but of one that had been King, and hoped so to have been again?  
Secondly, I do propound to consideration, Whether it be not lawful to desert, and to depose Kings, and to bring them to punishment, for the breach of the Laws of the most high God?  
This (I believe) appeareth plainly, if we first consider, That both King and People are all God's Subjects; God is the King of Kings: God saith, That one Law shall be to all, Exod. 12.49.  
It is to be considered what God gave Joshua in charge, Iosh. 1.8. Let not this Book of the Law depart out of thy mouth, but meditate therein day and night, that then mayst observe and do according to all things that is written therein.  
To this very purpose God speaketh the same matter as the duty of Kings, Deut. 17.18. And when he shall sit upon the Throne of his Kingdom, then shall he write him this Law repeated in a Book.  
Vers. 19 And he shall read therein all the days of his life, that he may learn to fear the Lord his God.  
Vers. 20. That he may prolong his days in his Kingdom, etc.  
From these places it appeareth. That both joshua and the Kings were to be subject to God's Law, otherwise God would have left them to their liberties, but contrarily God doth directly impose upon them the diligent observation of all his Laws.  
2. We may note, That the breach of God's Laws were punishable in Kings, plainly employed in these words, That it may go well, that his days in his Kingdom may be prolonged; By this we may plainly see, That on the contrary, if a King do neglect and transgress God's Commands, than his days in his Kingdom may be shortened.  
The end wherefore God doth expressly charge them to regard the Law, importeth plainly, that it was to that end, that it might be their Rule and Bounds: And so likewise, if by diligent need to God's Laws the days of Kings may be prolonged, then on the contrary, for the neglecting (and much more for the grievous breach of) Gods Laws, their days may be shortened.  
To this purpose we may read, That although joshua were a man that was placed as Governor over Israel by God himself, and although he were so eminent a man for piety, a man that had long and constantly walked in the ways of God, of whose godliness the people had had long experience; yet observe what the people answered to joshua in point of their obedience, recorded Josh. 1.16. Then they answered Joshua, saying, All that thou hast commanded us we will do, etc. Vers. 17. As we obeyed Moses in all things, so will we obey thee; only the Lord thy God be with thee, as he was with Moses.  
Hence we may observe, in these words, Only the Lord thy God be with thee, as he was with Moses, is plainly employed a conditional subjection in the people; as if the people should have said, We desire to be excused, in case that we do see it appear by those fruits that thou bringest forth, that God is departed from thee, and that thou forsakest those paths in which God hath commanded us to walk, and hath commanded thee to observe, in such cases we will be free, we do not promise to be obedient to thee: This is a plain conditional engagement, employed plainly in those words, Only the Lord thy God be with thee, as he was with Moses. There is no King, Emperor or Governor whatsoever, but they are included all of them within the Rule of God's Law, that is to be the Rule and Guide of all their Actions, the Bounds thereof they may not pass by, turning aside either to the right or to the left hand, nor by adding to the Commandments of God, nor by taking any thing from God's Commandments. Moses was a notable, excellent, and eminent Example to Governors, he observed God's Laws willingly and circumspectly, so did Joshua, and all those Judges that were chosen immediately by God: Thus David did endeavour to walk in God's ways, and some of the Kings of Israel, although they lay under great temptations, being lifted up so high in the opinions of the people; these all acknowledged the Law of God to be their Rule, their Guide, and their Bounds.  
For the breach of this Law old Eli was punished with temporal death, although in his own person he were circumspect and obedient, yet because that he suffered God's Laws to be violated by his own sons, God is so provoked, that he taketh away his sons by the sword, and the father by an untimely death; an eminent pattern for Governors to look upon.  
Governors are leading men, their example is more prevalent than others, they do more hurt than others by their evil examples, therefore great men shall be greatly tormented.  
God spared not Kings that broke and violated his Law: Saul, though he was chosen to his place by God immediately, and therefore was anointed with oil after an extraordinary manner, yet when he went beyond the Bounds of God's Commandments, though it were in offering Sacrifice, a matter good in itself, yet because it was more than God commanded, God cast him out of his place for it. If we add to Gods Will revealed in his Word, we sin, or if we diminish.  
Object. But is there any precedent or example that warranteth a people to depose and punish their Governors?  
Answ. The condition expressed, and recorded in the Book of Joshua, doth plainly hold out, That the whole body of a people, or such as represent, or are Deputies for the Commonwealth, or part of that body, may, in cases wherein their Governors act not for God, but contrary to his revealed Will, in such cases (I conceive) the Word, recorded in the Book of Joshua, plainly warranteth, and teacheth people, That they ought to make such exceptions: This people that gave Joshua his Answer, were a part of the people; And although this Covenant, or Caveat, had not been expressed, yet it had been the people's duty and wisdom to follow him in God's ways, but not other ways.  
If we take notice, and consider that place, recorded Numb. 25.1. The people began to commit whoredom with the daughters of Moab, etc. The people for this cause were commanded by God to slay those Governors that were guilty in this matter; The Lord said to Moses, Take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce wrath of the Lord may be turned from Israel, Numb. 25.4.  
Now this showeth, That it is Gods Will that Governors shall by the people be punished in such cases as are notorious breaches of God's Law; for although these Governors were not equal, but inferior to Moses, yet they were Governors of the people; as for example, all Governors are not Emperors, nor all Kings, nor all Judges, of an equal rank, yet they are all of one kind, God's Law bindeth, and hath the same authority over all.  
But further, consider this, it is there recorded for our learning, Num. 25.6. That one of the children of Israel brought unto his brethren a Midianitish woman, in the sight of Moses, and in the sight of, etc.  
Note, That this man was a Prince, Vers. 14.  
Vers. 7. And when Phineas the son of Aaron saw it, he risen up, etc. and took a spear in his hand, and followed the man of Israel into the Tent; and thrust them both through, etc.  
From this Text it plainly appeareth, That in such openly known sins Princes are liable to punishment; nay further, That God taketh this as a matter that is so acceptable to him, that he rewardeth it with an extraordinary commendation and reward.  
Vers. 10. Then the Lord spoke unto Moses, saying, Phineas, the son of Aaron, hath turned mine anger away from the children of Israel, while he was zealous for my sake amongst them, therefore I have not consumed the children of Israel in my jealousy. Vers. 12. Wherefore I say unto him, Behold I give unto him my Covenant of Peace.  
Here note, That Phineas stood not to search over the Punctilios of the Common Laws, neither was he a Judge, nor ordinary Officer to put men to death, he stayed not till this man was tried by his Peers, but he considered that God was highly dishonoured, the case was extraordinary, therefore, he put his life in his hand, and courageously & zealously pursued the transgressor, and slew him, this is recorded for our learning; Rom. 15.4. Whatsoever things are written aforetime, are written for our learning.  
It is to be admired, That people they should be offended at the Army, and at some of the Parliament, because they executed Justice upon such an offender as had sinned in the sight of the Sun, by setting up Idolatry; that had sinned, in shedding innocent blood; such an offender as was tried and found guilty to the knowledge of the Land, and by the opinion of Lords, Commons, Army, and People, witness their Writings in Print; and is this so heinous a matter?  
This maketh me call to mind the Prophecy, Revel. 18.16, 17. Alas, alas, that great City that was clothed in fine linen, and purple, and scarlet, and guilded with gold, and precious stones, and pearls; For in one hour so great riches are come to desolation: And every shipmaster, and all the people that ocupy ships, and whosoever doth traffic on the sea, shall stand afar off, and cry, etc. But what saith the Spirit of God? Vers. 10. O Haeven, rejoice over her, and ye holy Apostles, for God hath punished her to be revenged on her for your sakes.  
Dear Friends, you that are not drunk, but in good frames of heart, consider, that this great Tower of Confusion is fallen; the Prophets foretold of these days, Isaiah, Daniel, Hosea, Micah, and others, they tell us plainly, That corrupt Governors must down; I believe the time is accomplished that God did in his counsel determine these matters, therefore hang down your heads no longer, but you that wait for the Salvation of Israel lift up your heads.  
I pray you, Countrymen, note, That the Army and the Parliament they being zealous for God's glory, they put their lives in their hands, they look all oppositions in the face, they executed Justice upon an offender; this was Gods work that guarded them with strength, this act of theirs was beyond their own abilities: I pray you compare this act with that of Phineas, is not there the same cause in the offender? Is not the zeal of Phineas and their zeal like in the very countenance, and of near affinity? And hath not God crowned this act of theirs? Consider, that God hath blessed the fruits of the earth, and hath enriched our barns and stores; Hath not God blessed us in our fishing abroad? not the like for many years before: Hath not God blessed us by giving us Victories at Sea, and Victories at the Land? Whithersoever they turn themselves they are blessed, since the death of the late King.  
This maketh me commend to your consideration that blessing that God gave to Joshua, and is acknowledged thus, There was not a City that God delivered not into his hand, nor place was too strong for him: Consider it well, and apply it. If any will be obstinate and blind, let them be so, I cannot help it.  
But to go on, in 2 Kings 11.15 Jehojada the Priest commanded the Captains of the Hundreds that had the rule of the Host. Vers. 16. And they laid hands on her, etc. and there she was slain.  
We may here observe, That there is a precedent recorded in Scripture that showeth, That when a principal Governor shall do evil in the sight of the Lord, the people did account it to be their duties to punish such great offenders and offences by death; thus was Jesabel slain.  
The example of the Israelites likewise is considerable, 1 King. 12.20. where the ten Tribes by reason that Rehoboam would not hearken to them, in easing them of those Taxations that they said were too heavy, they therefore deposed or rejected him from being their King; for although that Jeroboam forsook God's Commandments afterwards, that was his sin: But touching their act in casting off, and renouncing all obedience to Rehoboam for his sin of oppression, God plainly alloweth that, and owneth that act of the peoples, as appeareth, 1 Kings 12.24. Thus saith the Lord, Ye shall not go up, nor fight against your brethren; for this thing is done by me. The people's sin lay in another way, They enquired not of the Lord who should govern them, therein lay their evil: From that root sprung up their error, and this error was the very cause (I do undoubtedly believe) that they had so many corrupt Governors that ruled over them: It may evidently be seen, that men usually run into extremes, and all is, because they are not circumspect in following Gods Commandments, they depart from the Rule.  
Now, dearly beloved Countrymen, I judge it will be seasonable (because such precious liberties are not usual) to consider a little what our condition is, and what we are, and in what relation we do truly stand, according to the true Rule of God's sacred Word, the most blessed and unerring Rule of Truth.  
God in great, rich and singular mercy (undeserved by us) hath put a great difference between us and the beasts of the field, and between us and these senseless creatures, lands, houses, and such earthly inheritances. How cometh it then to pass, That when a King dyeth (the breath is scarcely out of his body, or his body quite cold) there is such post-haste, such running and riding to proclaim one King in his room; what is the matter of such great haste? surely there is something in it: Do they not take us, as young heirs take their father's inheritance, as beasts, lands, houses.  
This maketh me to consider sometimes the manner and actings of such men of War as do live upon the labours of honest and true men; they, when they espy a prey, presently up topsail, top gallant sails, and all the sails; it were ofttimes better for the true honest and plaindealing men, that they should make less haste: observe it well, your honest Merchant men make less speed to pursue after others, because they mind their own: Surely Moses, that godly man, made no such haste, nor did the good judges of Israel, they stayed till they were called by God.  
Certainly I should note it to be the Character of a good Shepherd, or Governor, when they do first consider the great weight and concernment (for God's glory, and for the people's good) that Government is of; certainly if it be hearty and duly considered, there is not just cause for so great haste; Moses and Gideon, and the rest, considered the great weight, for saith Moses, My abilities are but weak; and Gideon said, he was but mean (in his own esteem) for such a work; it is like they considered, That except God did in an extraordinary manner promise to assist them with his blessed Spirit, they should be insufficient for so weighty employments.  
Indeed if any look at their own glory, and ease, and worldly riches, it is no marvel then if such make speed: but consider, that if any want God's blessed Spirit, into what a truly miserable condition do they plunge both themselves, and those poor people that must be judged, preserved, and protected by them? I do confess, I see no such cause of haste, when matters are truly considered of: There will or would be less bloodshed, and more peace, if men were truly conscientious of their duties; Crowns would be of less esteem.  
It is well to be noted, That in the first and purest times, God owned and blessed the people as his proper and peculiar inheritance, and so carried himself to them; for Moses had children, yet God so honoured and loved the people, that he did not leave them, the people, to the Judges, as their inheritance, (although the Judges were blessed Judges) but did keep them as his own inheritance, and so provided men, (whose inward affections he knew) and God did immediately appoint Judges himself for them, and those God blessed with his good Spirit all of them; such did not claim the people as their inheritance, and so leave them as beasts, lands, or houses to their children; this continued all the time of the Judges: But when the people preferred their own inventions before the wisdom of God, and would be governed by a King, and so cast off God from reigning over them, than a declining people, and a forsaking God: Not long after God made David a promise, That some of his posterity should hold the people as their inheritance in some proportion; Government went then by Succession.  
But consider now (beloved Countrymen) That there is no King upon Earth hath such a promise as David had; now the partition wall is broken down, God is reconciled; if we believe therefore for any King now to claim Government by Succession, they must show some Charter, some gift from God for it; for my part, I have searched the sacred Records of Gods Will revealed, and in all the Word of God I can see no such Scripture; if they can show any hidden light, let it be shown, that I may see it too, but till then I shall conceive, that we (Believers) are God's inheritance, and God, by my consent, shall be our King, and appoint our Governors in his own way, and then I am sure this people; I, and my posterity may rest in secure peace, for then God will not fail to bless such Governors with his good and blessed Spirit.  
Beloved Countrymen, GOD hath preferred us in honour above beasts, or lands; and shall we like those asses, beasts, prostrate ourselves to such a servile condition?  
Object. But suppose a King can say, His forefathers obtained the Kingdom by the Sword, by Conquest?  
Answ. I look upon that as the worst and meanest title of all: For our Indians (that know not God) can show such a title for their unjust encroachments upon other men's Lives and Estates.  
And consider, That that man that possesseth but the Goods or Lands of another man's by violence, shall hold that no longer than till the other man hath power to take them again: but we acknowledge a God, and his Word must be our guide.  
But further consider, That suppose that we should grant to a King as good a title to Government as Moses, Joshua, Saul, had, who were men immediately appointed by God, (which no King (I believe) can show the like) yet these could not rightfully claim the people as inheritance to leave to their Children, that is God's proper right, and God is a jealous God. King's must therefore show such a Promise, made to them by God (and recorded in God's Word) as David had, or else I must desire leave to be excused, if I conceive that I and my posterity, through the gracious bounty of a good God in Christ, do look upon myself as free, and not as a bondman.  
And yet further, Can Kings show as good a promise as David had, yet God must choose the man which should be Governor; For God's Word is express, Deut. 17. Thou shalt make him King whom the Lord thy God shall choose: This is a sentence recorded, and never repealed to this day. There is an apparent difference in God's Word, between man choosing the man, and God choosing the man, Samuel had order from God to appoint one of Ishai his sons to the Government and yet nevertheless God would not give Samuel that privilege to choose the man, God reserved that honour to himself: Good it had been for the people, had they kept close to God in that particular.  
Beloved Countrymen, Custom hath worn out Truth; but let us inquire for the old and good ways of our gracious God: Christ saith, It was not so in the beginning.  
Further consider, That all Governors, high and low, they are all subject to God's Commandments, both to do, and to suffer; For if we should admit that the Chief Governors (call them by what Titles you will) were to be free from punishment, should we not by that means diminish part of God's Laws, which containeth two parts, namely, for man to do, or to suffer?  
Consider further, That that Law of God that bindeth all men (without respect of persons) to the observation of it, must of necessity allow a way for the observation of it; would it not otherwise show an imperfection in it?  
Now for men to say, That chief Governors are only accountable to God; Consider that God is in Heaven, and hath given us his Laws, wholly to be observed upon Earth, by all men, high and low, either by doing, or suffering; therefore we, having Gods Laws upon Earth here below, must see them observed by all men, by doing or suffering. Is it not an absurd thing to say, That when a man breaketh God's Laws upon Earth, he must be punished only in Heaven? and in the mean time be suffered to run forward to do more mischief: There will be another account to be given there, and other punishments, without Faith and Repentance.  
Consider further, That God, for the sins of Kings, gave commission to men on Earth to put them them to death, read 2 King. 9.7. And thou shalt smite all the house of Ahab thy master, that I may avenge the blood of my servants the Prophets, and the blood of all the servants of the Lord: For the whole house of Ahab shall be destroyed. Now note what followed; 2 King. 10.30. And the Lord said unto Jehu, because thou hast diligently executed that which was right in my eyes, and hast done unto the house of Ahab according to all things that were in my heart; therefore thy sons, unto the fourth generation, shall sit upon the Throne of Israel. Now (before this) we may note, That Jehu had not only slain Jehoram, 2 King. 9.24. but also Ahaziah King of Judah, vers. 27. We may observe, That this Ahaziah was noted to do evil in the sight of the Lord; Chap. 8.27. And there he is noted for marrying a woman addicted to Idolatry; after this God commendeth Jehu.  
This I believe, That in all parts of the World where Kings are, and are lawfully (according to Gods will) made Kings, if I were there present, I should labour (in all lawful matters) to be obedient to them; and I believe that it is the duty of all men so to do: But in any place, where ever such Governors shall turn from God's Commandments, and shall draw people from God's Service, and shall (in stead of feeding, defending, and seeking the good of the Flock) ●●ek to devour and destroy the Flock, doubtless Gods Laws have force against them in such cases: And also, if in God's way I might be free, I should choose it much sooner; for servitude is not pleasing. But where Governors are called by God, in his own way, there God will bless them with his good Spirit; Therefore I choose willingly to be obedient to such, because that is my greatest comfort (under God) and is indeed true Liberty.  
My purpose was to have been large in this matter; but there is come to my hand a Book written by one Mr John Goodwin, called, The Defence of the Honourable Sentence passed upon the late King by the High Court of Justice, to which Book I refer the Reader for further satisfaction; He hath written largely, learnedly, and faithfully upon that subject, so far as I am able to judge.  
I should desire all men to wait patiently upon God, and I do undoubtedly believe God will further clear these proceed. I do believe the time is come that the Government by Kings is finished in our Land: To my best understanding the Prophets speak evidently, That God will restore Judges as at the first; Then shall we be called a faithful City, a City of Righteousness, Isai. 1.26.  
Now I shall humbly crave leave of the Ministers and Messengers of the Lord, that I may, without offence to them (or to any others, for I desire to walk without giving any just cause of offence to any man whatsoever) speak a word to them.  
I do perceive divers of the Ministry do, or have taken offence at the proceed of the Army, and of the present Government.  
Beloved, dearly beloved Fathers, you are men whom I love, and have in high estimation for your works sake; How beautiful are the feet of those that bring the glad tidings of peace and of salvation!  
I desire that I may propound to your consideration some few lines: You see that by reason of the late Wars (and because the State hath yet had so much business) there is not that Reformation of many things amiss, as it were to be (and is) desired.  
I pray you to consider, you are conversant in the meditation of God's Law; You (I believe) exhort the people to turn from their evil ways, and to be obedient to, and observant of God's Laws: I humbly desire you to give a good example to the people, they look much upon your actings; You study the Word of God; I beseech you do not hinder the work of the Lord: If you desire Reformation let it be done orderly, and then it will prosper; Therefore I pray you to strengthen the hands of the present Government, which I believe do truly endeavour to do Gods will: encourage the Army, with whom God's gracious presence is evidently to be seen. There are offences too many abroad; but woe be to them (saith our blessed Saviour) by whom offences do come: I do beseech you to consider whether or no, there would not have been much more Reformation, if you had not drawn back, and discouraged in a great measure this present Government.  
I humbly beseech you, (if you know any that do publicly sow or stir up strife) I pray you to persuade them to forbear. Consider I pray you, you know that a Kingdom divided is dangerous, and it cannot stand with safety and comfort. I pray you call to mind that motherly and tender respect Rebecca shown to both her children; Esau being offended with Jacob, Rebecca doth not seek to make a party, although she knew that Jacob was her obedient son, and had obtained both the birthright and the blessing, by means whereof Jacob was truly Esau his superior; but she considered the dangerous consequences of manifest division between such near relations, between Brethren; Therefore she rather parts with her beloved son Jacob, and giveth Jacob this reason, Genes. 27.45. Why should I be deprived of you both in one day?  
I pray you consider that we have suffered much already: If any should endeavour to bring new and more dangerous breaches, would it not be very grievous? Are there not some that by their public practices have so divided our families, and our friends already, that one friend dareth hardly trust another?  
Consider I pray you, That this present Government are men that seek your honour, your good, and your peace, so far as God showeth to them that it may be for God's glory and the good of the Land: and would such discontented men forbear such direct and such palpable provocations, I believe the desires of this Government is to honour and respect the Ministry yet more.  
Consider what will be the issue of such men's endeavours that seek to stir up strife: It is not possible to avoid, but that either the Government must fall, or such as sow discord must fall: These matters cannot long be suffered with the safety of the Land.  
Now therefore consider the Government loveth you, and (I am verily persuaded) would pass by former offences, provided that for the future there might be an amendment.  
I do believe that you have done what you have done (in some measure) with zeal; I do consider that Peter swerved more than once; and likewise that in many things we sin all.  
There is much wickedness committed by too many, and likewise there are many unsound Opinions, many corrupt Opinions: You desire these matters may be amended; Then I do beseech you that you will seek to strengthen the hands of the Governors: Is it possible that they should work a Reformation, if you should divide yourselves? Did not Moses and Aaron go hand in hand?  
I am sensible of the matters that offend you; do but obtain this, namely, That a Governmont may be established, countenanced, and obeyed; I mean, such a Government as God hath prescribed, (owned and blessed in his holy Word,) and I dare engage that it is the nearest way to obtain your desires; only in that pray earnestly, as a matter of concernment. Touching the Government by Kings, they are gone and passed, labour not to bring them again, for certainly it is evident, that that shall neither be according to God's mind, nor for your comfort.  
If men, famous in the Congregation, withstand Moses, it is no wonder that the whole Congregation be out of order: Moses must be strengthened and obeyed, that so the true Levites may do their duty, and be defended from injurious persons; but if men famous do withstand Moses to his face, yet God will vindicate and defend his cause, Moses' true authority shall stand. Touching these corruptions and evil opinions, do but give Moses his authority, and God will give him his Spirit in such a measure, that vice will fly away as chaff before the wind.  
Concerning these evil and corrupt opinions, that in these troublesome times have evidently appeared, consider this, That God can make all work together for the good of his Elect; they may see thereby the evils with grief and detestation, they may see of what great concernment of what benefit, of what necessity it is, that there should be Governors to defend them from the violence of the wicked, to defend them from erroneous persons, to support God's Word and his Laws, to punish Delinquents, and ungodly men, that so the fierce anger of God may be turned away from us: Pharaohs oppressions, and Israel's sufferings in Egypt; God in his wisdom used them for the instructions of his people afterwards: And in the very beginning, and next before the delivery of the Law, God recorded that to be remembered, as being of eminent use and instruction to his people, Exod. 20.1, 2. God spoke all these words, saying, I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage. This God (by Moses and the Prophets afterward) used as an effectual argument to invite to, and to put the people in mind of their duties, Remember thou wast a bondman, Pharaoh an oppressor, and I delivered you, therefore, etc. Bread or food is most welcome to us when we be most hungry. England was wanton, and proud, and full; God now proveth them. God (I believe) is about an eminent and great work of Reformation, marvel not therefore if God leave the impression of tyranny and wickedness, in a more than ordinary manner, to be recorded to posterity.  
Dear beloved Fathers, I pray you suffer me (without offence to you) to propound this to your consideration, namely, That forasmuch as there hath been and is such a great and too general falling off from the true ways of God, in the practice of godliness, sin having so generally overspread the Land in the open sight of God and men; Therefore my humble Request to you is, That you will consider whether it be not now a season to gather your Churches (such as are not already) into good order, let the Sceptre of Christ's Authority be advanced openly, so that all men may see that you have power of the Keys and Censures, and that there may be some outward solemn act, (the form I leave to your wisdoms, only it must be equivalent to a Covenant) whereby the people, that shall willingly avow or acknowledge God, and Jesus Christ to be their God, (in such a manner that they willingly will submit to him in all the ways of his Worship, according as it is revealed and recorded in his holy Word the Scriptures,) may be orderly gathered into fellowships, and all known sinners may be hereby brought to repentance: This will be a means, that many that now divide (and stumble at the profaneness that is in many places suffered, and the disorder and want of power that is conceived to be in many Congregations) will give and reach out unto you the right hand of fellowship.  
I would not prescribe the way precisely, but so far as you may perceive my meaning: This may be a way to curb and cut down much profaneness; and if God give you hearts to stand up and labour diligently to do Gods will herein with courage, industry, and all your might, I hope your labour will not be lost.  
I cannot but with humble (hearty and unfeigned) thankfulness to God, acknowledge his great mercy to us, (who have highly provoked God by our crooked and froward behaviours,) in and for that God hath stirred up many godly Ministers and People to reform many things even now in these troublesome times: I humbly pray you, labour now with all diligence to go on and perfect (so much as in you lieth) the Work of the Lord.  
Consider (I pray you) That Israel repeated or renewed their Covenants upon several occasions. None (that are godly) can take any just cause of offence.  
Paul became all things to all men, that by all means he might win some; and the Apostle, guided by God's holy Spirit, rejoiced to behold the Order of the Churches of God; God is the God of Order.  
And the rather now I put you in mind of it, because now you have an opportunity to do it, do it therefore circumspectly and speedily, because such precious times of Reformation, as now you have, are not ordinary: And the rather now do it, because the Government (I doubt not) is ready to support and strengthen you in this great and excellent work of Reformation.  
One matter more, Beloved Fathers, I humble desire you to take into consideration, If you should discourage this present Government (being men that do desire affectionately to do Gods will, I am verily persuaded,) and if you should labour again to bring a Government over us by Kings, (which God forbidden;) weigh well these two matters, (I pray you,) first concerning Kings: You are both uncertain of obtaining a King, and also unlikely; and what effects and fruits such endeavours will produce in the issue, who can tell? It may occasion much trouble to those that desire to live in peace. Can you tell whether the King you desire or labour for (if you should do so) be wise or foolish? whether he be godly or ungodly, what experience have we of it? Doubtless it is a matter of high and exceeding great concernment, who we receive to rule over us. But what if he should prove a persecutor both of you and God's people? Is it not very hazardable? For in Government by Kings we must take the next of kindred by birth, though we should evidently see that he were an evil person, or else we must endure another War. But suppose we should obtain a good King, yet we know that they are set in slippery places, he may soon be taken away: What then? his next of kin, or his next successor may be a persecutor. We have had many experiences in this kind to teach us, and yet I fear we have profited too little: King Edward a hopeful King, quickly gone; the next Queen Mary persecuted his most beloved friends: Search the Records of holy Writ, and there God plainly showeth (which God plainly foretold) the bitter fruits that the people should reap by having Kings: We may behold what miserable fruits the people reaped by Kings; Solomon, heavy Taxations, Jeroboam, Idolatry: It would be too long to reckon up Ahab, and others, and some in the streets shed the blood of innocents'.  
But amongst all the Judges there was not one man but he was blessed of God, and was a blessing to the people, if he were called and entered into his place by God's Appointment.  
Indeed when people will not consult with (and inquire of) God, to know who God seethe meet to govern them, than God may justly leave them to their own choice, to choose a King Abimelech, that may prove a scourge to them.  
But secondly, I pray you consider, That this is one motive why you should rather adhere unto, and desire a Government by Judges, namely, because Moses and Aaron were nearer in relation, nearer in kindred. It was not in vain that God did in the very first Governors that he did in mercy appoint (to govern his first born Son, his Church and peculiar people) order it so, that both did spring from one root. Moses and Aaron were brethren, they were very familiar: Such God gave to the people; Which holdeth out, That God saw such a Government to be most for his Glory, and the people's good, namely, such as were most nearly related, such as were brethren, such as came from a low condition: But when God was angry with the people, God appointed one of another Tribe, a mighty man, the son of a mighty man, in power and in wealth, to be their King, 1 Sam. 9.1.  
To my apprehension, it is more agreeable to have Judges and Ministers, than Ministers and Kings.  
It is observable, That the first King put to death Ahimelech the Priest, and all his father's house, the Priests that were in Nob, 1 Sam. 22.11, 16. And further, Vers. 19 Nob, the City of the Priests, Saul smote with the sword. Did the Judges any of them such an act? And did not the Kings many of them do worse acts? Consider of these things I pray you, and the Lord give you to see aright.  
Dear beloved Fathers, you that are the Ministers of the Lord of hosts, you are men that I highly esteem of for your works sake; therefore be not offended with me: I hope, in the following part of this little Treatise, you will see cause not to be offended that I labour for God's glory principally, and that Peace and Truth may meet, as Moses and Aaron met in the Mount of God, and kissed each other; nor, for that I desire that we may have Judges as at the first, for then shall we be called a City of Righteousness.  
And now, men and brethren, you that are different in judgement, or in practice, suffer, I pray you, a word of Exhortation; I desire Peace and Truth, if your desires be the same, I hope we shall more nearly accord. I humbly entreat That no man may lust to be contentious; It is the Apostles counsel, 1 Cor. 11.16. We have no such custom, neither the Churches of God: But, as the Apostle counselleth, 1 Thes. 4.11. We beseech you brethren that you study to be quiet. Remember, I pray you, That through pride cometh contention; Jam. 3. Doth a Fountain send forth sweet water and bitter? Ephes. 4.29. Let no corrupt communication proceed out of your mouths.  
When we consider that happy condition in which man was created, and consider how far we are degenerated, we may justly take up the Prophet Jeremiah's Lamentation, O that our eyes might be a fountain of tears, that we might weep day and night for our iniquities.  
It is recorded in the Word of God, That all mankind proceeded from one root; we have all one Father, and one blood runneth through all our veins; one Law of God is (or aught to be) our rule and guide: we have one and the same promises of Grace; we have one Judge that must judge us all; and there is but one way of good hope. God telleth us, That whatsoever show of godliness we have or pretend, yet that without Love all profiteth us nothing. This is that new Commandment that God gave to man, namely, That we should love one another; without this we shall never see God with comfort: And yet we see, That man that is in honour is like to the beast that perisheth, Psa. 149.12, 20. Which occasions the Prophet to say, Isai. 29.13. This people come near to me, and honour me with their lips only: Nay, may not I say, That their condition was far better than ours; for we depart far from God, (too many men do) and from his Rules prescribed in his Law, and do behave ourselves as if there were no God to control us. David gives that as a brand, or mark, of a wicked man, Psal. 12. He saith in his heart, Our tongues are our own, What Lord shall control us? It were well (or better than it is with too many) if they were no worse than the beasts that perish; for many now cannot, or do not, agree so lovingly as the unreasonable beasts that shall perish: Do not the wild Bears agree amongst themselves? But, to leave the world in the broad way to destruction, I entreat you, Countrymen, you that desire to do Gods will, do you seek to be made conformable to that glorious image of God; Leu. 11.45. Be ye holy (saith God) for I am holy. Ephes. 4.2, 16. Fellow the Truth in love, forbearing one another, and forgiving one another. Mat. 5.43, 44, 46. Joh. 13.34. Consider, I pray you, That that wisdom that is from above, is first pure, then peaceable, then gentle, and easy to be entreated, full of mercy; Jam. 3.17. Vers. 14. But if you have bitter envying and strife in your hearts, rejoice not, neither be liars against the Truth; for this wisdom is not from above, but is earthly, sensual, and devilish.  
Dear Friends, amongst the many sins of our times, I find, or shall rehearse three or four predominate corruptions, and notorious sins, namely, First, Contempt of the Ministry. Secondly, Contempt of those that most truly fear God. And thirdly, Dividing and separating one from another upon too slender grounds. I could reckon up many more, but these I only mention at the present: The Devil laboureth to deceive men in those things that are most precious, in those things that may be most effectual to draw us from God.  
For the first, God saith, Do my Prophets no harm, 1 Chron. 6.22. And again, the Apostle saith, That we should have the Ministers of God in high esteem for their works sake: And Nahum 1.15. Behold upon the mountains the feet of him that declareth peace, (which are the Ministers and Ambassadors of the most high God.) Thus the Prophet Isaiah expresseth his estimation (by Gods own direction) concerning the Ministers: Isai. 52.7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace, and good tidings, and publisheth Salvation, saying unto Zion, thy God reigneth? Thus Rom. 10.15. How beautiful are the feet of them that bring the glad tidings of peace, and tidings of good things?  
Observe here, That if the feet of God's Ministers, which is the lowest part of the body, and most soiled by dirt, be so beautiful; of what high estimation ought the person of the Ministers to be of?  
It it an argument, That where we see men so abuse and contemn the Ministry, that those men are apt to slight the Word of God. If one bring us a precious Jewel, would it not be a great part of ingratitude to throw dirt and dung in his face that brought it? And observe well, where you see men so much abuse, slight and contemn the Ministry, there and then, it is more than probable, God is withdrawing his gracious presence from those men. When Cam once discovered his father's nakedness, was not he near to a curse? And are not Ministers our spiritual Fathers?  
Consider how the Galatians behaved themselves towards Paul their Minister, Gal. 4.13, 14. And ye know how that through infirmity of the flesh, I preached the Gospel unto you: Which trial ye despised not, but received me as an Angel of God, yea, as Christ Jesus.  
In the primitive Times of the Church, in the next Times after those great persecutions, we may read, what estimation and respect both Constantine and the Christians yielded and gave to the Ministers; and shall we decline so far from the Rules of Scriptures, and from the Examples of the Churches in the purest Times?  
Friends, or Countrymen, Consider what Judas speaketh, Vers. 8. Notwithstanding these sleepers despise Government, and speak evil of them that are in authority. Vers. 9 Yet Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking. Vers. 10. But these speak evil of those things they know not. Vers. 11. Woe be unto them, etc.  
Consider that evil words do corrupt: Doth a Fountain send out sweet water and bitter? etc. Remember (I pray you) That that wisdom that is from above, is first pure, then peaceable: Look well first to your own hearts, and you shall there find cause enough to bear more with those things (which you conceive to be errors) in other men, but especially in Ministers. The Devil laboureth most to corrupt men in those matters that are of the greatest concernment: For, consider that the Ministry they persuade men to serve the true God in an eminent way; If therefore the Devil can but bring their Ministry into contempt, than the people will take but little heed to their Ministry. So likewise, if he can draw men to disgrace those that fear God, and have most respect to God's Commandments; this is a very effectual way to draw others into those ways that are opposite to them, that lead to certain destruction: Remember Christ's caveat, Mat. 18. Take heed that you offend not one of these little ones, etc.  
And touching the third matter, consider that Satan laboureth to sow discord amongst brethren: for this weakens both parties, and the known Rule is to be noted [Divide and Rule,] and doubtless in such Divisions the Devil he ruleth too often, and too apparently.  
Moses commendeth to us an humble frame of spirit, and left it in his last Exhortation to the people, when he saith, Deut. 32.2. My Doctrine shall drop as the rain, and my speech shall distil as the dew, as the shower upon the herbs, and as the great rain upon the grass.  
His speeches were weighty, lovely and precious. Note, I pray you, how, and in what a beautiful frame and habit he blesseth and commendeth to the people an humble frame of heart and spirit, Deut. 33.1. Now this is the blessing wherewith Moses the man of God blessed the Children of Israel. Vers. 2. The Lord came from Sinai, etc. Vers. 3. Though he love his people, yet all the Saints are in thy hands, and they are humbled at thy feet to receive thy words.  
Note, I pray you, to observe, and lay it up as a Treasure in your hearts, That God accounteth men then fit to profit, or receive God's Word, when they are humbled at his feet, that is, when we lie most low, which is plainly showed in these words, At the feet of God, which is the lowest part, in our apprehensions. Consider that this grace is of great esteem in God's sight: Mark upon what terms the glad tidings of Salvation are tendered, even to such as were in a low condition, to such as were in their blood, and no eye pitied them, to such as see their own (not so much other men's) wants, to those that are lost in themselves. David saith, Psal. 25. God will teach the humble, etc.  
Countrymen, Friends, Beloved, We have many rise of heart amongst us, many differences; do but obtain, and keep, and make use of an humble heart, and I doubt not but that peace and truth will meet, notwithstanding all other oppositions: And on the contrary, so long as you carry in your company proud hearts, you shall not enjoy and obtain peace and truth; the Reason is plain, because God resisteth the proud, he knoweth the proud afar off: What saith Jam. 4.1. From whence are wars and contentions among you? are they not hence, even from your pleasures, that fight in your members? Vers. 2. Ye lust, and have not; ye envy, and desire immoderately.  
I shall conclude this Exhortation with that Ephes. 4.29. Let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace to the hearers. Vers. 30. And grieve not the holy Spirit of God. Vers. 31. Let all bitterness, and anger, and wrath, and evil speaking be put away, with all maliciousness. Verse, 32. Be ye courteous one to another, freely forgiving one another, even as God for Christ's sake freely forgave you.  
There hath been, or is still, a great variety, distance and difference of opinions amongst too many; if I should or could answer to the satisfaction of all, (a work much beyond my compass) yet new opinions springing up, I should still have more and continued labour and trouble: Yet I shall propound (to the consideration of the godly and well-affected) that way that God hath prescribed, owned and blessed, for the composing and ending of all differences that are or shall arise.  
Much labour, and travel, and pains, is, and hath been taken to compose differences; I pray you, that you will consider, That God, who is wise, and knoweth what is in man, better than man himself, this God brought his Church and chosen People out of Egypt through the Wilderness, being a Type and Figure, showing us how we must through the wilderness of this world (through many temptations and trials) pass, before we arrive at the Land and place of our Rest. Many are the sentences recorded by Moses, (that man of God) which show, That God took an especial care of his Church and Chosen: and as in other matters, (so especially in this matter, namely, That in all cases of difference, whether it were in the duties of men appertaining to God, in matters of his Worship, or in such differences as did arise or should be amongst men, which likewise had a reference to the breach of God's Law; in all of these cases) God left not the people without order and means, to try, determine, and compose differences, for otherwise it had been the people's great misery; but God is the God of Wisdom and Order, and not of Confusion.  
Now if we do consider well of it, the way that God ordained, and owned, and blessed, to that end, to compose differences, was by appointing Moses to give Judgement in all cases of difference, this plainly appeareth, Exod. 18.15, 16. by this means all matters of difference were desided: And so likewise the Ministers counsel was of great use, as appeareth, Deut. 17.9, 10, 11, 12. there God doth directly command his people to seek counsel of the Ministers; and likewise doth will and command us to hearken to their counsel: The Gospel is not against that good order that God in his wisdom prescribed. Now, Beloved Friends, the way to compose differences, I believe, will lie much in this, namely, That we highly esteem of the counsel of our Governors temporal and spiritual: Government is established and strengthened by the Gospel; and who can or dare prescribe a better form (for the Administration of Justice) than God himself hath described and prescribed, and never repealed?  
Moses was the first in God's Ordination, and had the preeminence of matters of Judicature; and Aaron likewise had his charge and authority, very nearly assistant to Moses; the Minister's counsel was to be of force: By Moses all matters (whether they were breaches of the first or second Table, whether they were matters more immediately committed against the Majesty of God, or whether they were mediately committed against our neighbour,) all these matters were examined, tried and judged by Moses; God appointed him to judge, and to put an issue to all matters: The Ministers had their place likewise, their counsel was of great use. I purpose to speak more particularly to these in place afterwards.  
This Use only I commend to the consideration of all who it may concern, namely, That seeing that God hath given such authority to Governors, as it is evident that God hath; for this was not canceled or removed by the coming of our blessed Saviour, but contrarily this was confirmed, as seasonably, I hope, will plainly appear.  
Consider of that place, 1 Cor. 6.4. If then ye have judgements of things pertaining to the life, set them up which are least esteemed in the Church, etc. Was not this the way to heal their distempered differences? namely, by Governors or Judges; and rather than they should pretend some excuse, he saith, Set them up which are the least esteemed, etc. not that the Apostle intended that they should set up any carelessly, but vers. 5. he speaks this to shame them.  
This matter being of such great concernment, it behoveth us, for the good of us, and of our posterity, to take special care, that (so far as it may be in our power) let us use all circumspect care, That we allow of, set up, and obey such men, as may be according to God's mind; there lieth much weight in it, for let our differences be what they will be, or shall be, or can be, yet the Governors will, they must, they ought to hear, try and judge of them: This is doubtless Gods own way, it hath his Image and Inscription.  
I grant, That if any Governors, any whatever, shall not act for God, but against God's Laws, the Body of the People, or their Representatives have, or aught to have, power to depose and punish such; for in relation to God and his Laws, both the Governors and the governed are and aught to be subjects to God's Commands.  
But beloved Friends, do not so far trust to this your liberty, that by reason thereof you neglect to inquire and take counsel of God who shall be your Governors; have an especial eye to the Rules contained in his Word, about this matter ask counsel of God: For consider well of it, let the Experiences recorded in Scripture (let the Experiences recorded in other Nations, let our own Experiments recorded in this kind) teach us, That when a Government is once settled, it is a difficult matter to remove or alter, either the person, or the form of Government once established, although we should apparently see that they were evil towards God and us.  
We have, I believe, much cause to be thankful to God, That he hath granted unto us more liberty now in these matters, than our Fathers obtained from the days of Samuel to this day.  
Those Governors that now we enjoy, both in the Parliament, and in the Army, (I believe) they are men that prefer God's glory, and the People's good, much before any private respects to themselves; and I do believe (if God give us patience) we shall see it evidently to appear: Let it be our wisdom and care to know, and not to exceed the bounds of our lawful Liberties in this matter, and the Rule of God forget not.  
I do beseech all you that love God, and do desire to do his Will, That you will wrestle with God for a blessing in this matter, for I believe the time is near, that God will restore Judges as at the first, and Councillors as at the beginning; then shall we be called a City of Righteousness, a faithful City, Isai. 1.26.  
Touching the great difference that seemeth to be amongst many, I have no doubt, but that the godly (if they obtain a blessing in this matter of Government, and study to be quiet) shall plainly find a means (in Gods own way) to compose their differences.  
Dear Beloved, You that are of different opinions, and that do unfeignedly desire to do Gods good will and pleasure, I would put a great and vast difference between you, and those men that manifest by their fruits, That the fear of God is not before their eyes, that manifest by their fruits, That touching Gods Commandments they agree in one opinion, which is, That they will have little respect to God's Commandments, because concerning these David saith, Psal. 10.2. The wicked speak with a double heart; that is, they pretend that they hate diversities of opinions, and that they will be comformable to God's Laws; but alas, doth it not too evidently appear, That they acknowledge not God in all their ways; for under pretence of conformity, they shelter themselves, and so make ready their arrows, that they may shoot at them which are upright in heart, as David witnesseth, Psal. 11.2. Job saith (of such) Job 29.17. I broke also the jaws of the unrighteous man, and plucked the prey out of his teeth: And in the next Verse Job saith, I was a father unto the poor; and when I knew not the cause, I sought it out diligently.  
To those that fear the Lord, and earnestly desire to do his Will, I say, That I believe, (that by reason that evil Governors have so chased, so afflicted, and so persecuted you) that from the apprehensions of your former miseries you fear all Governors, you are very shy of Government: But dear Friends, let me say this to you, Stay a while, and look back again, God hath promised that he will restore Judges as at the first, etc. What then? then the case will be altered; good Governors will love the Flock, and defend them from the wicked, and ungodly, and bloodthirsty men; they will feed the Flock; God commanded Moses to carry the flock in his bosom, near his heart, Numb. 11.12. Carry them in thy bosom, as a Nurse carrieth her sucking child, unto the Land that I will show thee: Be not afraid therefore, for a Nurse that loveth her sucking Child, will love it, and not cast it away because of her own trouble, nor yet though the child have blemishes, and is not so beautiful as some others: I pray you be not afraid of Government, for if you eye God, & inquire his counsel who shall govern you; fear not, follow but the rule prescribed, and I doubt not but that God will bless that Government to you, the Spirit of God will rest upon them.  
For consider, That God is the Author of Government, therefore do not fly from Government; for this I can tell by experience, That I have seen a people that have, out of Conscience (to my apprehension) professedly separated themselves from other Societies in the wilderness, and allowed Liberty of Conscience without any disturbance: I have seen, and noted, and experimentally known these people and passages, and what have been the fruits of such a boundless, monstrous and deformed Liberty: They have rend and divided so amongst themselves, that it hath come to open hatred one of another, and they have even cried out for to have some Government, that men might not speak and do what they list. For consider of it, That when God doth withdraw his good Spirit from men, and let the Devil lose to deceive them, it is scarcely credible to believe how far such men are drawn away, even to blaspheme God and his sacred Word, (which are unseparable Companions;) And some may be drawn to believe, That they may murder their Neighbours, and take their Wives, Children, or Goods.  
Now consider, That it is a singular and precious mercy to us, that God hath wisely and strongly prescribed Rules, and Bounds, and Government, to these raging waves of the restless Sea, beyond which they may not pass. Dear Friends, Look upon Government as a precious mercy; it were not to be expressed, the greatness of our misery to be without Governors; or to be without the blessed Laws of God to be governed by. For consider it well, That as the Laws of God are for God's glory, so likewise the Laws of God are for our exceeding great good: There is no Law of God but our Good is contained in it; and without those Laws we should be miserable: The wicked of the world would dishonour God that made us, and they would make servants and vassals of us: The strong would oppress the weak, and would devour another.  
Note well all along from Moses to Samuel, and you shall find, That when the condition of the People was in a state of such a Liberty, to be without chief Governors, than the people committed wickedness, and are punished: and the way that God delivered them was by raising up good Governors. For this take for an assured truth, That from good Governors and good Laws ariseth blessedness: Therefore cleave close to the Laws of God, they are a precious treasure: And likewise, take heed that your Governors be of Gods sending: Fellow the Rules by God prescribed, exactly, diligently.  
There are some books written by some that I forbear to name, (both because the matter seemeth to me to be ended, and also because I follow after peace) I will not meddle with the Cause they or he pretendeth that moved him to write: But this I say, They, or he, have not cause to complain of unkindness from this present Government, for he hath just cause to say, they were patiented and forbearing; for I desire those who are guilty to consider in what an high degree they have sinned. The Holy Ghost commandeth us, That no corrupt communication should proceed out of our mouths: and the Apostle Judas showeth the great evil of those that are hold in their own conceits: I desire God to give them repentance if it be possible, That the thoughts of their hearts (and their transcendent evil) may be forgiven to them: For consider, That (let men slatter what they will or can) yet there is a glorious God, whose eyes are as a flame of fire, from his sight such deeds of darkness cannot be hidden; and remember, That God is a jealous God.  
There was a great ado, a great tumult, but (I believe) the greater part know not what they would have done.  
Some cry out against the Government, who if they well consider of it, they know not their own hearts: For this I do believe, Let them have what Government they desire, yet they would still find some matter to be discontent.  
Beloved Country men, A great part of England surfeit with pride and wantonness: Take heed, God hath many ways to abate our pride and to humble us: Do we not forget the great mercy of God, in giving us his holy and sacred Word in our own Language? Do we not forget that other places worship Idols, and have their Inquisition houses, where many sad hearts do not behold the light of either Sun or Moon. I do verily believe, if some men were in other Countries, and should speak but the hundred part of what they say here, they should then know the difference of Government. But if some do speak what they list, (as if there were no God) yet let us all lay it to heart, there is a righteous God.  
And now I desire, without offence, to propound to them that are separated from the Assemblies, namely, Whether that now in these times, wherein the Government are desirous and do endeavour a Reformation, first, ought not there to be in all good Christians a readiness and willingness (and not a backwardness and unwillingness) to join in (and to help forward) this work? It is recorded for out Learning, Judg. 5.15. That for the Division of Reuben there were great thoughts of heart. It is noted, That when the Children of Israel, for the sin and obstinacy of the Benjamites, destroyed their City, when the matter was over, how did they lament for their Brethren! They had no pleasure that a Tribe should be cut off from the Church of Israel: Read Judges 21.2. And the People came unto the house of God, and abode there till even before God, and lift up their voices and wept with great lamentation. Vers. 3. And said, O Lord God of Israel, why is this come to pass in Israel, that this day one Tribe of Israel should want?  
We may see here what a loving and godly frame of spirit was in this people; They were so far off from rejoicing, that there was likely to be a Tribe separated from Israel, that they do consult, and consider, and use means, That this Tribe may not wholly be cut off.  
O that I could evidently (now in these times of Liberty and opportunities) see such a frame of spirit: But alas! doth it not on the contrary appear, That here are now but a few wet eye, but little lamentations, for the differences that are so great, and so many?  
Dear Friends, On all hands lay it to heart, and be humbled for it, That there is no nearer affinity in your affections: Do you expect on all hands, that you are not to move forwards, towards this uniting in brotherly fellowship, till you be sent to, or till you be drawn to it with strong bands? I pray you consider, Is not our union by faith in Jesus Christ as near a relation as any bond or tye that Israel had? Is not Christ's Precepts, and Exhortations, and Commands, as prevalent, and as evident, and as strong, to persuade us to unity and a closing in brotherly fellowship now under the Gospel, as before under the Law? Doth not Christ say, A new Commandment I give unto you, That you love one another? Doth not Christ tell us, That if we forgive not men their Trespasses, neither will our heavenly Father forgive us our Trespass? who was the Samaritans Neighbour? was it not he that bond up his wounds? Luke 10.30. Doth not the Apostles tell us, That if we had faith to remove Mountains, yet without love it profitteth us nothing: The Apostle asketh this question, he that loveth not his Brother that he hath seen, how shall that man love God that he hath not seen?  
I stand not in such known truths to particularise Chapters and Verses: where can you read the Doctrine of Christ, or of his Apostles, where these matters are not evident to be seen?  
Beloved friends, may I not say with the Apostle, that I am afraid of you: that your hearts are not right in the presence of God.  
Object. But you will say unto me, what would you have us to do? are there not many lets in the way to hinder us from reaching out the right hand of fellowship to our Brethren or Neighbours, (for some will not allow of the brotherhood) are there not many sinful practices and much disorder?  
Answ. Is there not a wise man amongst you, to heal and to make up these breaches? Let me propound this to your consideration, do but remove one poisonous weed out of your hearts, and instead thereof plant two sweet smelling Herbs, and meet when you will, I should not doubt, (by God's assistance) but that all other differences may easily be composed, so that you may join together in brotherly fellowship, a great many of you that now stand at distance.  
The poisonous weed to be removed is Pride, pluck up that by the roots.  
The graces or herbs to be planted in the steed thereof, are Love one to another, and Humility; be sure these be safely preserved: in giving honour go one before another: Friends or Countrymen, you stumble at some failings, but do you not (in the mean time) leap over Mountains, and plung yourselves into dangerous places? It was the very leaven Christ reproved in the Scribes and Pharisces, they tithed mint and anise, and at the same time were guilty of the breach of the Law of God, in weighty matters.  
You are loath to close, lest you should hold communion with sinners? It may be so, but consider well, That that heavenly wisdom that is from above, is first pure: Let us search well our own hearts, let us try them well, and (I do believe) we shall see as many and as great sins there, as we do see in many of those with whom we will not close because they are sinners; Remember, forget not what condition we were in when Christ layeth down his life, and sheddeth out his precious blood for us? were we not then all over from head to heal defiled in our blood? And did then Christ reach out the right hand of his fellowship to us? and are we so shy one of another? Christ wisheth us to be merciful as our heavenly Father is merciful.  
Dear beloved Country men, I must forbear, times quick motion bids me go on. I pray you yet that I may propound to your consideration, whether Reformation be not now more meet, and more agreeable to the sacred Scriptures, (now in this time of liberty, and when we may have the strength of authority to help us) than separation, in such a manner, as that we seek nor greatly the love, fellowship, or communion of many, more than we now do. I propound it in as easy terms as I can.  
For the unfoulding of this matter I conceive it necessary, for expedition, to propound the objection that may afterward arise in the chief.  
Object. Jer. 15.9. If thou take away the precious from the vile, thou shalt be as my mouth, let them return unto thee, but return not unto them.  
Answ. In such matters as we find recorded in holy Scriptures that leads us to extraordinary duties, or to such practices as are not usually followed in other places of Scriptures (being construed or understood, in the severest interpretation) for otherways (being favourable taken, consonant to the continued practice and precedents of the Prophets, Christ, and his Apostles,) there will not in my apprehension) be any matter of moment to hinder communion between many that now are divided: I hold it a lafe way to have recourse to other and in over plainer; laces of Scripture, which show us how these darker places are to be understood, construed, and practised.  
I believe the Prophet jeremy (directed by God) sought to draw and win the godly in his time, from those sins that the People (many of them) then lived in; so that they might not partake with the wicked in those evils, which God had forbidden: and in this sense he enviteth the godly not to return to the abomination of the wicked, but let them return to thee, that is to say, let them return to thee, and then in those things that God instituted in God's Ordinances thou mayst join with them; but note I pray you, That the People were not hereby exhorted to divide in the Passover, nor in any of Gods own Ordinances; for than I conceive it had been vain for the Prophet to have left that door open, that the wicked might have forsaken his evils and have returned to them, if upon their return, the godly had stood at a distance in holding fellowship in Gods own institutions.  
If the question now were, Whether it be lawful for Believers to join with other (though believers) in the commission of sin; it might easily be issued for it is clear, we may not break God's Commandments.  
But now I conceive the case may be otherwise considered of, for it is desired that there may be fellowship in those things, which both parties acknowledge to be Gods own Ordinances, as in the celebrating the Sacrament, etc.  
It is to be well considered that many times the state of the jewish Church was much corrupted, many corruptions there were, and yet the Prophets did in those times join with the people, in these Ordinances that God had instituted, as namely the Passover, Circumcision, etc. but not in their sins. The People in the time of Elijah were fallen foully, he joined not therefore with them in their sins; but when the People were present he offereth Sacrifice, 1 Kings 18. and upon the People's acknowledgement of God, he than joineth with the People in doing Gods Will, namely in staying Baalls Prophet. The People of the jews in the time of our Saviour were very sinful, Christ doth not speak with them in sinning; but in Gods own Ordinances he joined with the People, or did celebrate with them the Passover, and so did the Apostles join in the celebration of the Passover, and in the observation of circumcision.  
The height of my persuasions reach no further then to this effect, namely, that there might be a Brotherly closing, and the right hand of fellowship in those things that are of God, and so acknowledged by both parties.  
Friends there are many Lions in the way to hinder your closing, but this I believe, that if there were unfeigned love, and sound humility in many of your souls, there would be great sorrow in your hearts, for the divisions of Reuben, and also an attempt, (means would be used) to join together in Brotherly fellowship: now that there are so fair opportunities, as to my apprehensions there are to be reconciled.  
But I speak it with grief, I see but little means used, do not Christians, Acquaintance, and Friends, carry themselves as if there were no great matters in it, whether former breaches be healed or no?  
Note and consider well of the Apostles words recorded Philip. 3.15. Let us therefore as many as be perfect be thus minded, and if any be otherwise minded God shall rev●al even the same unto you. Ver. 16. Nevertheless in that whereunto we are come, let us proceed by one Rule, that we may mind one thing. Ver. 17. Brethren be ye followers of me, and look on them which walk so, as ye have us for an example. Ver. 18. For many walk of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ: ver. 19 whose end is damnation, whose glory is their shame.  
Consider of it upon all hands, there is much evil somewhere, the mouths of the wicked are much opened by reason of our divisions, and the hearts of the Godly Ministers much grieved, and our Government much weakened, and disturbed, by the many divisions that are amongst us; consider it, look to it, for the many precepts, precedents, exhortations, and invitations, that are recorded in the Scriptures, will not be as water spilt upon the ground, but they shall either prevail in our hearts, and show themselves in our fruits, or else it had been better for many that they had never known such precious directions.  
We have many or divers examples, in the Scripture recorded for our learning which speak of Reformation of Churches, but not one (that I know of) that showeth a wilful and contented separation of Believers from Believers, in those things agreed on, to be Gods own Institutions being considered in a general way, whole Churches.  
There is an apparent difference between that separation, when the Church casteth out a sinner (for some offence obstinately continued in) wherein we may note, that the person offending, is a passive, and not an active, in the matter of his exclusion; he doth not voluntarily exclude the Church, but the Church him: and also during the time of his separation he is not to be counted as an enemy, or unbeliever, but admonished as a Brother: and between this separation, so much now practised, is it not a wilful or contented separation, whereby, many stand at a manifest and great distance from Believers and Churches, that are willing to be at peace and unity with them?  
I should desire all men that willingly separate to consider, that their is a great difference, between, partaking in sin, & partaking in those duties, which God hath prescribed. And that suppose that there be blemishes or some things wherein we conceive there is sin, if we according to rule do proceed therein, so far as our places do extend, we may then live in some societies, wherein some may remain, and not excluded, which we count sinners.  
I conceive Christ his example is evident and clear in this matter, who continued his fellowship in the Church of the jews, in God's Ordinances, and nevertheless did not partake with them in their sins.  
But secondly, I desire that we may duly and well consider, wherein consisteth, whereupon dependeth, and from what root ariseth, and what is the cause, that God hath granted this precious favour to us, that are by nature Gentiles, etc. that we shall be his children; of his househould, and have brotherly fellowship: doth it arise from any inherent righteousness in us, more than in others? Or from any actual holiness in us? or doth it not arise from a righteousness imputed to us? we are called Saints, not because we of ourselves are more righteous than others, but because we believing the promises of God, Christ his righteousness is imputed to us; this is the root and cause of our fellowship and brotherhood. Thus it is recorded, Rom. 3.21, 22, 23, for there is no difference, for all have sinned and are deprived of the glory of God. ver. 24. and are justified freely by his grace, through the Redemption that is in Christ jesus. vers. 25, 26, 27, 28. and Rom. 5.4. being justified by Faith we have peace towards God through our Lord jesus Christ, etc. Gal 2.16. from this root we are said to be engrafted and united unto Christ by Faith; This is the true cause of our brotherly fellowship. Suppose that ten men be the brethren of one Father, it is not a sufficient cause to dissolve their brotherhood, because that one wanteth an eye, another a hand, and another is blemished, and not so beautiful.  
But thirdly, consider we all of us, how far, and in what manner we are polluted and defiled with sins our own selves, and by that means, we shall not so easily separate the bonds of Brotherly fellowship: because we see that others are sinners.  
I beseech you that mourn for the breaches that are in the Israel of God, use diligence, follow after Peace, go to other societies, and show that you are desirous, to repair and make up the breaches that have been and are; show your grievances what they are, I am persuaded the Godly Ministers, and many people, will meet you and be willing to remove any just cause of offence and to do any lawful act, or acts, for the reuniting, and for the obtaining of Peace, and of Brotherly fellowship: but dear friends, be sure before you come, pull pride out of your hearts by the roots, and instead thereof labour to plant and bring love and humility, and then I dare undertake a reconciliation.  
I pray you give me leave (without offence) to propound to your consideration, an instance or two, which I can be experience witness. There is a place where the Governor and Ministers were godly: they out of zeal did separate wholly and with some few others did join together in Covenant or fellowship: and did at once refuse to join with all other in Gods own Ordinances, as namely in the celebration of the Sacrament and Baptism, etc. What followed? whereas before the whole place was (in my apprehension) in a hopeful way of Reformation, and turning from evil to good; the Ministers were generally beloved, and so was the Governor, by the most of the inhabitants, till this time of their total separation; but afterwards, those that saw not light for such a practice, first withdrew their affections from the Ministers, and from the Governor, and still the flame increased till the Governors and Ministers, were displaced, and worse (in regard of godliness) obtained their places, and that place now is become more evil, then before, and less hopeful.  
Might not these godly Ministers, and Governor, have reform all the evils, as well in a way of Reformation, as in a way of rigid and sudden total separation? which if they had orderly proceeded in, and so have dealt with such as had been known sinners according to any clear rule, and by just process have excluded every known, Obstinate, and unrepentant sinner; this I believe would have been bo●ne by the People, and the Ministers and Governor might (I believe) have still remained in their places, and might still have been beloved of the People, and they might (I believe) have done the same (in effect) by a way of Reformation, that they endeavoured to do in a way of total separation, which brought such sad events.  
I could instance in another People some matters tending to the same effect, in both which I have noted with diligence the fruits, and I cannot see the gracious presence of God to succeed such proceed.  
Therefore I desire all who it may concern warily to consider the fruits of separation, where we may do the same matters, in a way of Reformation. And further consider that it is a more facile way to separate from other sinners, then to separate from the sins of our own hearts. God forgiveth us every day our sins, and yet how sharply do we proceed against our brethren.  
This matter requireth that much more should be spoken to it, but I forbear because I fear to offend any of Christ's little ones.  
I have only endeavoured to remove those hindrances which I conceive do chief hinder Peace and Truth from meeting and embracing.  
Now dear beloved Fathers, you into whose hands God hath committed, the Government of this Commonwealth, and the People, and the affairs thereof; I humbly desire that you will not be offended, that I do propound to your godly consideration the few following lines contained in this little Treatise; I pray you do not disdain to look over (and consider) what is in them contained, because the instrument that offereth them to you is but weak and mean. Consider that God sometimes chooseth weak, and mean instruments, to bring about his own purposes: It was a great Argument that the great men and learned Doctors used (in the time of our Saviour) to bring his Doctrine, and the Doctrine of his Apostles into contempt, namely they said, is not this the Carpenter's Son? are not these unlearned men, poor Fishermen? and the like; I hope this shall not be a prevalent Argument with you, to cause you to despise what I here offer to your consideration; despise not altogether the day of small things: I have not that rich store of (neither do I much seek for) those rich garments of the sentences drawn out of many other Writers, to cast over and to adorn this little Treatise, to make it appear beautiful, I must present it to you in the plain simplicity of the Gospel. The authority (I shall allege) is drawn only or chief from the Word of God, which I shall endeavour to tender to you (so far as God shall assist me) without addition or diminution, not turning to either hand.  
Through much difficult trials and temptations, I have been helped (I believe by God his good Spirit) to obtain this benefit that I might tender these things to your consideration; and as you are more eminently considered in them, yet I also and my posterity and many of my friends are likewise truly concerned in these following lines. I confess they are but as a mite, yet I pray you accept them, and lay them up, let them be put into the treasury of your hearts, to be considered of.  
Dear beloved Fathers I pray you accept favourably of these few following lines, wherein I have laboured to present to your godly considerations, such a platform, or draught of Government, as is drawn from (or out of) the unblemished and most perfect pattern, prescribed, and revealed in the sacred Scripture, those straight and unerring rules of truth: in the description thereof I have endeavoured, without adding or diminishing, (according to the measure of Grace and strength from God received) to present it to you with faithfulness.  
These reasons following have moved me to present these following lines to your considerations.  
First, aiming at God's Glory: having an especial respect to the accomplishment of those precious promises, foretold by the Prophets.  
Secondly, because that I myself and my posterity are concerned in the cause.  
Thirdly, because that such an opportunity (I believe) hath not been offered from the days of Samuel to this time, considering I look upon you as men that aim principally at the glory of God, and not so much at any worldly respects, yond knowing and seeing the brittleness, the uncertainty, the mutability, and vanity that is to be attained in any worldly comforts, compared with those true, weighty, precious treasures, provided, promised, and reserved, for all those that love God, believe in him, and do unfeignedly desire to do his Will and Commandments.  
Fourthly, I do consider that your actings now, and the platform of Government that you are now considering of, is such as is like to concern posterity. It will concern England, Ireland, Scotland, and our Neighbour Nations, they will warily look upon it, and it will concern the Islands in the Indies, Barmoedas, Virginia, New England, Newfound Land, and other places.  
Consider therefore, I pray you, with the greatest respect, that you have an eye to the pattern of the Sanctuary, to those rules, and warrantable precedents recorded in Gods revealed Will the holy Scriptures, I pray you turn not to the right hand, nor to the left hand, remember what an express charge God gave to joshua: Chap. 1.8. Let not this Book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou have good success. I beseech you dear Fathers consult not too much with flesh and blood, follow not the many and uncertain precedents and inventions of men. If you keep close to God's Rule, you shall not err, you shall be safe, and then shall I and my posterity (some of your little children), shroud ourselves, under the protection of your wing, with more peace and comfort, conceiving ourselves by God's Providence, to be secured from the many Wolves, and Bears, and Lions, that lie in wait to hurt us.  
I have traveled through many difficulties, forsaken Wife, Children, and some worldly comforts, that I might present these following lines to your considerations, (which I would not mention but to this end,) That it might take some impression in your hearts, and cause you advisedly to read and to consider what is contained in these following lines, and that so all my labour may not be lost, and these matters cast aside as waste paper, to that end I pray you not to look so much at the Garment as at the substance, and not so much at the Order, or Form, as at the Truth and true Meaning, of what I have tendered to you: but whatever my success shall be, I know my dependency, and whom I have trusted.  
Dear beloved Fathers, I mean not to exclude my requests from being presented (and are intended by me) to be tendered to those two worthy Servants of God, Sir Thomas Fairfax, and Sir Oliver Cromwell, being Fathers of this Commonwealth in an eminent manner. To them and to the rest of those worthy Governors of this Commonwealth, to you all, I present my requests and what shall be contained in these following lines.  
Dear beloved Fathers: you have now a great, and glorious, or precious opportunity put into your hands of Reformation, be but Faithful in this, and God will make you Rulers of more and greater Cities; of Heavenly places. In the mean time, till you can settle Government according to your desire, I pray you let the administration of Justice come thorough as few hands as with equity you may, that so the poor may come at their right, with as little difficulty, or charge, and with as much ease, as may be, which (I do believe) you do endeavour.  
I humble request of you likewise, that you will take off from the Commonwealth what burdens and taxations, you can. I pray you be deeply and thoroughly affected, with the many sad complaints, and sighs of many poor hearts, that are under your Government, that are of your flock, remember what frame of spirit was in that first, and godly, and eminent pattern of piety, namely, in holy and humble Moses, that blessed man of God, he sought the good, the ease, and the comfort of that people God committed to his government, he changed this transitory life, and now lives with God, and with his blessed Angels to eternity, the memory of him is recorded (for our learning) in God's Book of Records, and is precious, and blessed in all Ages.  
Remember how our blessed Saviour delivered us from those oppressions of sins, and from Satan and from Death, and laid down his life to redeem us; and all this he did freely for us, when no eye pitied us, yea even then when we were at enmity with him, and he was a precious pattern for us to imitate, and now he sitteth in glory, and is blessed to all eternity. He regarded not, the momentary trifles, of worldly wealth, the Foxes had holes, and the Birds of the Air had nests, but the Son of man had scarcely a place whereon to rest his Head; be merciful because your Heavenly Father is merciful.  
I do believe you do earnestly desire, and endeavour to take off from the people what burdens you can, I do consider that you have very many and great engagements, that for the present you cannot avoid Taxations, but I hope those occasions will in time convenient be removed, so that then I hope you will ease the people what possibly you can. (I hope God will show you a way to do it:) of this I am persuaded that we might be more eased in this matter, were it not for the gainsayings and molestations, that divers bring upon us by reason of their irregularities.  
I pray you be mindful of our Trading and Merchandise, to encourage that, that so the poor labourer may be employed, and relieved.  
I cannot but with thankfulness acknowledge your great care, and charge that you have already taken, in setting out Ships, to secure our Merchants at Sea; I pray you still continue your watchfulness that way because these times, are times wherein many ungodly men, blood thirsty, and deceitful men, lie in wait, to devour the labours, and the persons, of many honest and well minded men.  
I pray you to encourage the Soldiers, by allowing unto them such a competent maintenance, that they may comfortably live, for otherwise it will occasion them to rob or steal, whereby our lives and our estates shall be more damaged, and endangered. I hope that God will give unto us your people such seeing eyes, such willing and cheerful conformity, such wholesome, and peaceable, and well ordered tongues, such a freeness of heart to acknowledge, and be thankful for all your former faithfulness, and your great labours of love towards us, that we shall have such a loving agreement, and such a general peace and blessedness, that you may free us from many of our military men, and they may with honour, and comfort, and a blessing from God, and from you, and from us all, return to their own homes with peace and comfort.  
I humbly desire you to have a  respect, to those that separated from us, and to those that are different from us in some particulars in their judgements, out of tenderness of conscience, so long as they lead a godly, a peaceable and a quiet life. Consider I pray you that such fear and love God, and desire to do that which is well pleasing in God's sight, and fearing to offend and provoke God, or to break his Commandments, they do abstain or refrain from doing some things which they have liberty to do: consider that the sins or offences of such persons, are usually in the matters of omission. God did not command in the Law (so far as I understand) that men should, (I mean those that were Gentiles by nature) be compelled to partake either of the Passover, or Circumcision, nor to adhere to the Church of the true Israel of God by way of spiritual fellowship. Moreover have not these men notwithstanding (I mean Believers, though they fear to join in fellowship with other Believers for fear of offending God thereby) the mark or character of God's servants? See 2 Kings 17.39. Nehe. 1.11. and Chap. 5.15. Psal. 25.14. & 34.9. & 103.11. He hath not dealt with us after our sins: neither rewarded us after our iniquities. Ver. 11. For as the Heaven is high above the Earth, so great is his mercy towards them that fear him. Ver. 13. As a Father hath compassion of his children, so hath the Lord compassion on them that fear Him.  
Consider I pray you, that all men have not the same measure of grace; but can we deny but that these men fear the Lord?  
I pray you drive these that fear the Lord softly, do not drive them furiously, least as jacob said of his flock, it should endanger them; Moses carried the chosen of God tenderly in his bosom, although they were in some respect a froward and a crooked Generation: I pray you put a real and broad difference between these, and those Wolves, and Bears, and beasts of prey, that regard not Gods Commandments. Because these have the characters of God's enemies. Of these David saith, Psal. 101.8. betimes will I destroy all the wicked of the Land, that I may cut off all the workers of iniquity, from the City of the Lord.  
I pray you to take a special care in the mean time for the honour of that most glorious and high God, from whom we do receive all that we have, both life and all other comforts, that he be not dishonoured; Remember I pray you that God is a jealous God of his honour. Suffer not sin to march so openly in the sight of the Sun, and to go without speedy and due punishment, suffer not such corrupt speeches, such foul contentions languages to go without control, suffer not the wicked to speak what they list, as if there were no God to control them: Remember I pray you what a world of wickedness, trouble and evil, that little member the tongue, (not being regulated and bridled) may produce, to the dishonour of God, to the disturbance of our peace, and to hinder my weak, yet true, and faithful endeavours, that peace and truth might meet together, as Moses and Aaron met together, in the Mount of God, and kissed each other.  
Dear beloved Fathers I am yours in true affection, and in all Christian duty to be commanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

ENDEAVOURS Aiming at the glory of God, THAT PEACE and TRUTH may meet together.  
HAving endeavoured (in the few lines preceding, or going before) to remove such hindrances as lay in my way, and also to view some of those materials which may be useful, in the drawing out a Platform of such a Government and Governors, as God hath prescribed, recorded, and blessed, in his holy Word; I shall therefore in the first place lay down this Foundation, namely, That that government that God hath himself prescribed, and blessed, (in the first and purest times of government, and then when he did in mercy and great favour most immediately prescribe government;) is to be preferred very much and very far, before that government which came in long afterwards, being such as the people chose, and invented in imitation of the heathen Nations, and being such a way and form of government as God himself doth immediately oppose, and that in a very direct and eminent manner,) and is better than all other governments that men can prescribe or invent whatsoever.  
The first reason why that government is best that God prescribeth is, because God's works and rules are the most perfect works and rules: there needeth nothing to be added to them, nor nothing to be taken from them, as may evidently be seen, by and in the whole frame of the Creation of Heaven and Earth, and all the creatures in them contained.  
The second Reason is because God is infinitely wise, no wisdom is to be compared with his wisdom.  
The third Reason is because God varieth not; he is yesterday, and to day, and the same for ever.  
The fourth Reason is, because God is most strong, able to protect his own Works.  
The fifth Reason is, because God loveth and blesseth his own Works, and Rules, and maketh them to prosper.  
The sixth Reason is, because God is true and faithful, in all his Word and Promises: now God hath promised to bless and to prosper his own Rules, and Directions, and so it evidently appeareth that he hath done.  
On the contrary that government which people prescribe is very much worse, and exceeding inferior, to that which God prescribed: first because that man's wisdom, power, truth, and mutability, is infinitely inferior, to the wisdom, power, truth, and immutability of God. As doth appear plainly in that men, when they laid their heads and wills, and powers together, to oppose God's Determinations; all their highest labours and endeavours, reached no higher, nor no further, then to build a Tower of Babel, tending to confusion; this will further appear if we consider this particular case in the matter of government, for those judges, and that form of government, which God did in his wisdom appoint to his beloved first borne Son, in the first and purest times of government from Moses to Samuel, was much better than that government of Kings, which succeeded afterwards in more corrupted times, when God was angry with the people, and was such a government as the people invented, in imitation of the Heathens.  
Secondly, this government of God was better, and the People's worse, because God blessed his own Directions, and Prescriptions. It is to be noted that of all the judges that God appointed, immediately, or in which the people asked counsel of God, those governor's God blessed them with his good and holy Spirit, all of them from Moses to Samuel, there was not one of them an evil governor (that I can find) and they all proved blessings to the people; But those governors that the people chose and invented themselves, many or most of them God did not so bless with his good and holy Spirit, and they proved curses and crosses to the people, and were great afflictions to the people, as appeared in Abimeleck, in jeroboam, in Ahab and others.  
Next let us consider, That this people the children of Israel had the best form of government from Moses to Samuel, which appeareth from the considerations of divers Scriptures, Exod. 5. God there saith ye shall be my chief treasure, though all the people of the Earth be mine; this place showeth that God preferred this people at this time above all other people, therefore it may plainly be gathered that God took more special regard to appoint them a better government than other Nations; but other Nations had Kings at that time, and God prescribed, and appointed to them judges at that time. Therefore government by judges in that first and purest times, were better than government by Kings. Read Exod. 33.16. So shall I and thy people have pre-eminence above all people that are on the Earth; here again the same is repeated, to show that this people had pre-eminence above all other people; and should they be preferred in smaller matters, and not in this matter of government, being a matter of the greatest concernment? Read Levit. 9.23. and the glory of the Lord appeared unto all the People: from this place it appeared, that in this most excellent mercy, they were far preferred before other people, for did any other People see the glory of the Lord as they did? no verily. Read Levit. 26.12. Deut. 4.5. Behold I have taught you Ordinances, and Laws, as the Lord my God commanded me, that ye should do. Ver. 6. keep them therefore and do them for that is your wisdom, and understanding. Ver. 7. For what Nation is so great to whom the Gods came so near unto them, as the Lord our God is near unto us in all, etc. Ver. 8. And what Nation is so great that hath Laws so righteous, as all this Law that I set before you this day? Ver. 9 But take heed to thyself and keep thy soul diligently, that thou forget not these things, and that they depart not out of thy heart all the days of thy life, but teach them thy sons and thy son's sons. Ver. 2. Ye shall put nothing to the Word which I command you, neither shall you take aught there from, that ye may keep the Commandments of the Lord your God, etc.  
Dear Friends, let us well weigh the very express, and direct force of such a plain downright Rule of God: God tells them that they had Laws and Commandments, such as no people on Earth had the like. Consider what was meant by Laws, and Precepts and Ordinances: This is meant by it, the whole frame of their government: For Rules, and Laws, and Ordinances, implieth most plainly two things: the governor's, and the governed; for else to what purpose had God given the laws: if he had not appointed governors to see those laws executed.  
We see it to be of necessity and most principal concernment, that in all combinations or societies, wherein many act together, there must be Order, which is nothing else but government.  
We see likewise that this government, being regulated, and ordered wisely, justly, mercifully, etc. This puts a beauty upon all matters to be acted by Societies. This Order in Government it puts a shining lustre upon all pieces of work, and upon all Societies. Do but withdraw a wise and good government, and let either a fool, or a negligent person, or a disordered Epicure, or a Tyrant manage actions; and you shall presently find that Works or Societies guided by such, will either turn into a Chaos, or into disorder: or at the least (in the best cases) the lustre and beauties of such societies, will be taken away.  
That which I shall then gather from these Scriptures is, that no Nation under Heaven had so good a government, (which is plainly expressed, in that none had so righteous Laws, and Ordinances) as this people of Jsrael had now in this time of the Judges, now in these first and purest times, now in this time when God shown his glory so eminently, now in this time when God came so near unto this people as no Nation upon Earth had such a government, such governors; which is plainly implied, and expressed, under these words Laws and Ordinances. This being true, than it followeth plainly, That this government by Judges was better, than the government by Kings: for at that time they had Kings in their Heathen governments, the Egyptians they had a King, a Tyrant, an unrighteous oppressor, a ripe of the Devil, but God saith that at that very time the Ordinances and Laws, the wholeframe of their governors, and government was better than all other Nations did enjoy; then certainly it was better than the government by Kings. We can no way evade, or avoid (in a plain way of righteousness) this truth, it followeth plainly, directly and strongly.  
But further, it appeareth clearly that this government was better than that government by Kings, because God in his wisdom saw this government to be best for his Church and people. God was the Author of this government by judges, God did prescribe this government and bless this government. And God is not as man, his works are not imperfect, God seethe and knoweth at once what is best; consider then, That God is likewise unchangeable: Concerning the Government by Kings, God was not ignorant of it, he saw that, but it plainly appeared that he approved not of it, because nevertheless God prescribed to the people this way of Government by Judges; this was Gods own Ordinance, and God saith, This Government was the best, no Nation had so good a Government, take it in what respect you will or can take it. Further let us consider, That these Ordinances of God, these Laws, this Government prescribed and blessed by God himself, do continue in force to this day, they were never changed nor repealed to this very day.  
Object. But do we not find, that there were some good Kings, as David, and some others?  
Answ. That proveth not in the least, That the Government of the Kings was to be compared to that Government by Judges, because this Government by Judges was God's prescription and direction, but that Government by Kings was the prescription of the People, the People's invention, in imitation of the Heathen round about, and this was expressly forbidden by God before in Deuteronomy, Thou shalt not follow the manner of the Heathen Nations round about: And it was expressly against the Counsel of God, recorded by Samuel; it was against God's Will, for though God did permit Kings to be, yet he did not originally appoint them, but contrarily God dehorteth the people from having Kings in a vehement manner, and taking it in the highest degree to be both the breach of God's Commands or Institutions, and likewise a very forsaking of God, recorded by the Prophet Samuel, 1 Sam. 8.7. They have not cast thee away, but they have cast me away. And further note, That God out of his tender compassion to the people, notwithstanding that they had cast him away in the form of their Government, yet God lovingly admonisheth the people, God giveth warning to the people what they should get by having a Government by Kings, namely, 1 Sam. 8.11. This shall be the manner of the King that shall reign over you, He shall take your sons and your daughters, your fields and your vineyards, your servants, your  and your sheep, and ye shall cry out by reason of your oppressions, but I will not hear you in that day.  
Further consider, That God did permit divorce in sundry cases, and did permit the Israelites to have more wives than one; this matter (to my apprehension) hath a better footing, and much fairer show of God's approbation, than the Government by Kings; and notwithstanding Christ our Lord saith, That this was not originally right, God did not in the first and purest Institution ordain this matter; yet God did act in many cases, and blessed children, and married persons in this way. In the first being of Kings, God did act in this cause, as namely, God chose Saul and David, yet nevertheless God did expressly by the Prophet Samuel, in threatening manner, admonish and foretell the people, That Kings would oppress the people, and make them cry out, and GOD would not alter the Government by Kings when they would.  
Observe we well, That where men do not cleave close to God's Ordinations, to his Institutions, and do not prefer the Wisdom of God before their own wisdom, it is a righteous thing with God to suffer them to smart, and to endure bitter afflictions, when we shall not have ability to help ourselves: We have had experience of Kings from samuel's time to this day, and now God hath given such an opportunity as hath not been a long season, now we have comfortable hope, that God will give and restore Judges as at the first, and Counsellors as at the beginning. Oh dearly beloved, whosoever thou art, hinder not Gods Work of Reformation, left thou be'st found a fighter against God; remember that our forefathers have been a gainsaying people, let not us, I pray you, resist the good Spirit of his grace.  
2. But further consider, That although David, and some other Kings, were better than the rest, (Good would not suffer the Rod of his Wrath to lie always so heavy as at sometimes,) yet even David and Solomon, and others, were not blessed with the like measure of grace that the Judges were blessed with: Consider, did Moses, Joshua, Gideon, Samuel, did they kill innocent Vriah? Did they commit Adultery with Bathsheba? Did they number the people with David? Did they set up Idolatry, or suffer Idolatry? Did they build sumptuous houses, and gardens, and orchards, as Solomon? Did they commit such abominations as many other Kings did? Consider of it, That this Government by Judges, instituted by God himself, in these first and purest times, was the best Government, it was most for God's glory, it was according to his will, and it was most for the people's good.  
3. Consider, That although God commendeth David in the general, yet that proved nothing in this particular case, namely, it neither proveth to them be of Gods, first Institution, nor any Institution, not that place; for instance, if a master of a family having an hundred servants, some of these may be as personable, nay they may some of them be beloved of the master, and be rulers in the family; but this doth not prove. That the form of their government (being a form of their own invention) was or is so good a form, as that form of government that the master himself appointed. We ought warily to distinguish between those matters that God doth permit, and between those matters that God doth institute and ordain. Adam, our grandfather, sinned by eating of the forbidden fruit, yet nevertheless God made some of his posterity Instruments of his glory, and they were beloved of God, yet it doth not thereby follow, That Adam's condition was so good after as before. God saith, David was a man after his own heart, but it neither followeth thereby, That all Kings were men after God's heart in that sense, nor doth it thereby follow, That the government by Kings was so good a government as the government by Judges, for that is against the express letter of the Scripture, and against the experience of all ages to this present.  
Object. Doth not God say, That Kings shall be thy nursing fathers, and Queens thy nursing mothers?  
Answ. This showeth, That although the people had deserved, that God should make all Kings to be enemies or scourges to the people, for rejecting God their King, and for their evil and obstinacy, in forsaking the first and best form of government by Judges, (a form prescribed and blessed by God,) yet this showeth, That God would not always be alike offended, he would let some Kings be nursing fathers, although many were evil towards God and the people.  
Another instance consider, A father, having many children, employeth, or there is employed divers nurses, some of his own choosing, and some of his children's choosing; the father considering the children's weakness and offence in choosing other for nurses without his order, he doth neither allow of their act in choosing, nor of the persons, although he may forgive his children part of their offence, and promiseth that some of these should prove nurses to them, though many should prove crosses; this doth neither approve of his children's act in breaking his way prescribed, neither doth this indulgence or mercy in the father encourage or warrant other children to follow that way not prescribed, but expressly witnessed against.  
One instance more to open the matter, consider, Certain men being to go to a place far distant from them, there are divers ways that lead to the place, the master of the company he showeth to them the best way, but the company are obstinate, and will to King and Princes by descent, without enquiring God's counsel, and so continued in the breach of Covenant, and of God's Law; they had not yet restored God to be their King, as in the days of old, as in the beginning, This is plainly expressed in these words, Kings not by me; Princes, and I knew it not: As if God should have said, I expected they should repent, and turn from their evils, and have enquired at, and taken my counsel, who should be the man that should be their chief Governor; but they go on, and obstinately follow the counsel of their own hearts; They have Kings, but not by me; they have Princes, and I knew it not: that is, They did not come and make me acquainted, they did not inquire of me who should govern them: therefore the Enemy shall pursue them. But to go on, They have transgressed my Covenant, and broken my Law; whence I gather plainly, That the Government by Judges, together with their entrance into their places, it was part of the Law of God; God did ordain and appoint that the Government should be by Judges; and that God would have that privilege, that preeminency therein, that he would be consulted withal, who should be the man that should be principal Governor; that is to say, God, and not the people (without the express counsel of God known) should appoint the man, and name the person; and the erring from this here God calleth the transgression of his Law, and the breach of his Covenant: That this is the very true mind of God, (I believe) the very words in the Text, and their application by God himself, do naturally and plainly hold out so much.  
But secondly, I gather this to be the meaning here, considering the precedents prescribed and practised by God himself; God mediately appointed Moses, Joshua, Gideon, Samuel, and some others: This showeth, that God did ordain and institute not only the form of Government by Judges, but also God did himself immediately appoint the persons; in which nomination we may observe, That God did not appoint (in these first, and purest, and uncorrupted times) that Government should go by Succession, from Father to the eldest Son; Moses had children, and other of the Judges had children, yet God in his wisdom saw it to be most for his glory, and for the people's good, that the principal Government should not be continued by descent: This plainly appeareth by those precedents in which God himself did the most immediately appear in, and the most immediately appoint: Afterwards, in more corrupted times, the people chose by descent, but this proved not to be compared with that way which God in his heavenly wisdom did appoint in the first, and in the purest and best Times.  
I should further note divers things here, as their casting God off, their punishments being the fruits the people reaped; but I forbear, and proceed; The Lord saith, Deut. 4. Vers. 2. to 9 That God had taught them Ordinances, therefore keep them, saith God: What Nation is so great that hath Laws so righteous as all this Law? Take heed to thyself and keep thy Soul diligently, thou and thy sons, and thy sons sons; Ye shall put nothing to the Word that I command you, neither shall you take aught there from: This people they were well disciplined by God, & they had the presence of God so near to them, and God was so tender over them, as appeareth Deut. 32.10. God led him about, he taught him, he kept him as the apple of his eye: Vers. 11. As an Eagle stirreth up her nest, fluttereth over her birds, stretcheth out her wings, taketh them and carrieth them on her wings: Vers. 12. So the LORD alone led him, and there was no strange god with him. Thus did God nearly show the people his glorious majesty, his power, his wisdom, his Truth, his grace, goodness, bounty, mercy, his unchangeableness: When we consider of it, we may say with the Prophet Isaiah, Oh that we had hearkened to God's Commandments, than should our prosperity have been like the floods, and like to the mighty waters: But alas, this people grew to be full, they were at ease, they were wanton, which God noted, Deut. 32.15. He that should have been upright, when he waxed fat, spurned with his heels; that is, he esteemed these precious mercies to be of little value: Therefore God seeing this, saith, Deuteronomy 32. Vers. 15. Thou art fat, thou art laden with fatness, thou art gross; therefore he forsook God that made him, and regarded not the strong God of his Salvation: God being most infinitely wise, he knoweth which way is best to remedy this distemper, namely, these surfeits in prosperity; This therefore God telleth the people, admonishing them in the times of their prosperity to take heed to God's Commandments, and not to turn any way aside to the right or left hand, nor to add nor diminish: But observe we, this people would not hearken, they would not be convinced that the wisdom of God was best and safest for them: God had himself immediately prescribed both the form of Government and the persons; yet this people preferred the GOVERNMENT by KINGS, such as the HEATHENS round about had (of which the LORD had said to them, Ye shall not follow their Manners nor Customs,) before the Government by Judges; and therefore the Prophet Samuel telleth them, that such things would befall them by having Kings, but they would not hearken to God, to the Prophet; Therefore the Lord foreseeing and knowing what would follow, he admonished them; they will not now be persuaded; Take heed, for it is no light matter, for hereafter you shall cry out by reason of your afflictions, but I will not hear you; that is to say, you shall feel this breach of my Law and Covenant, Kings shall be your Oppressors, they will slay my Priests, set up Idolatry, force you to Idolatry; they will worship the host of Heaven, they will fill the streets of Jerusalem with blood; they will be the causes that my anger shall be kindled against you; they shall be the causes that I will bring an Enemy upon you, and deliver you into captivity: Hosea 8. Therefore, saith the Lord, the Enemy shall pursue you; that is to say, he shall prevail against you: This shall come to pass, because you have broken my Law, and transgressed my Covenant; you have set up Kings, but not by me; and Princes, but I knew it not; as if God should say, I did not acknowledge the way of Kings, I knew it not, etc. and yet you repent not, you return not to me, etc. Samuel faithfully and plainly foretell this, 1 Sam. You shall cry out by reason of your afflictions at that day, but I will not hear you; you have chosen a form of Government by Kings, and Kings you shall have: This showeth, That the matter of Governors and Government is no light matter in God's estimation; we may make as light a matter of it as we will, but God knoweth that Kings will afflict us, and oppress us, Kings will draw us to Idolatry, they will cause the fierce wrath of the Lord to break out against us.  
Consider of it, we have had the experience of above two thousand years, what the fruits of Kings have been; search diligently the Records of the sacred Scriptures (from Samuel his time to this present day) and the Records of all ages; How often have the people been tossed to and fro in Religion, in War, in bloodshed, under the Government of Kings, the Father of one Religion, the Son of another? How much War and contention hath there been for to obtain Crowns and Kingdoms? Consider of it; Was it so under the Government by Judges prescribed by God? Did they persuade the people to Idolatry? Or contrarily, did they not from time to time persuade the people to the true Worship of God? Which of the Judges did strive for the Government? But contrarily, the very first of the Kings did shed much blood, having in aspiring mind to obtain the Crown, etc. Search the Book of the Judges, concerning Abimelech and his fruits.  
Countrymen, beloved, Consider of it; I am persuaded, That if such experiences, such admonitions, such warning, as God hath given us, (recorded in the Scriptures) and from our own, and other Nations, if these will not prevail; though Abraham should send one to us from the dead, it would not prevail: One admonition more I desire we may remember; God saith to Israel, They were full and fat, they would not serve the Lord in their own Land, in the abundance of all things; they would not observe God's Law and Covenant without addition or diminution, they would follow their own inventions: Therefore saith the Lord, they should serve their Enemies in hunger, cold, and nakedness, in the want of all things, and in a strange Land.  
Consider (dearly beloved) That from the excellency of Government doth arise the happiness and blessedness of the Saints in the Kingdom of Heaven: I pray you therefore let us set a high price upon Government. Let us proceed warily in matter of Government; let us inquire of God, let us follow the purest, the most clear and evident precedents and prescriptions, without turning to the right or left hand; let us inquire for the old and good ways, prescribed, owned, and blessed by God himself; against this there can be no just exception: And it may be God will see and regard us, and remember the riches of his own compassion, of his own precious promises, Isai. 1.26. God will restore (which argueth they then were not in being) Judges as at the first, and Counsellors as at the beginning, then shall we be called a City of Righteousness, a faithful City.  
I might multiply Testimonies, the Scripture is obvious and copious, but time bids me forbear; Therefore I go on to consider a little more particularly Kings, concerning whom the most high and wise God did both see and know what and when the first King should be, and how long the continuance of the Government of Kings should continue, and when their Kingdoms should be finished; of this I doubt not, now the end of Kings and all other afflictions work together for the glory of God, and the good of God's Elect: and I doubt not but that God would use some Kings as instruments, in some particulars, to be helpful to his Church and People.  
Object. Some (and too many) use this as an argument, That Kings were good for God's Church and People; for, say they, did not God make Promises to Kings of good things? and were not some King's good instruments in some things to promote God's glory? Did not Solomon build a Temple to the name of the Lord? etc.  
Ans. One instance consider, Adam our great Grandfather, after he had broken God's Commandment, and eaten the forbidden fruit, after this, and presently upon the occasion of what came to pass by reason of his transgression, God out of his bounty and goodness maketh a Promise of great worth to Adam and to his posterity, namely, That the seed of the woman should breaks the serpent's head: Consider now, would it be safe or sound arguing to argue thus? Adam did well, because God in mercy gave him a precious promise? No verily; Or would it be safe to say, That we, some of his posterity, may follow his steps in sinning, because that he obtained a precious promise? No verily; because we are first to have respect to God's Covenant, to his Law; And also we are to consider, That the root from whence this promise sprung, was not from, or because God was pleased with (or approved of) Adam's transgression; but the Promise sprung out of God's abundant and rich mercy, and free grace.  
From the premised respects and considerations I gather and conclude, That those gracious promises, or acts, wherein God used Kings as instruments or actors in some good things, these do neither approve of the Government by Kings, nor do they prove that the institution of Kings was approved by God; and much less do they prove, That the Government by Kings was of equal goodness with the Government by Judges; in which the Word of God is plain and evident, That God prescribed, owned, and blessed the Government by Judges: And contrarily the Word of God is plain, evident, and copious, That God did not allow of the Government by Kings, but did expressly disapprove of that form of Government by Kings; and to this we may add the experience of the fruits of Kings to this very day.  
Object. Some do use this argument to strengthen the continuance of Kings, namely, That God did foretell that Kings should be, and some King's God did himself appoint.  
Ans. God did foretell that Israel would kick with their feet, and slight his Commandments; God did foretell that the people would reap bitter fruits from Kings: This doth not show, that God did allow or approve either of the one, or of the other.  
God did appoint some Kings immediately, showing, that in this way, if the people had kept close to God, and have gone no further backward from his Rules and Directions, than it should have been better and safer for the People; it was too much to alter the form prescribed by God, but it was an addition to and aggravation of this sin, when they slighted God and did not inquire of God, who should be the man that should be their King, from time to time. When they followed the Rule and made him King whom the Lord did choose, (it may be noted that) God chose Saul immediately by lot, wherein we may note that although God were angry, yet he took thus much care for the People, that God let Saul (rightfully) reign no longer as King, but so long as he walked in God's ways, and during that time God gave Saul some portion of his good Spirit, or a spirit which made him suitable in some proportion to govern his People, as appeareth. 1 Sam. 10.9. God gave Saul another hearts, and all those tokens came to pass, etc. And when Saul departed from God, and forsook his Law, we may note that God rejected him from being King. 1 Sam. 15. ver. 26. Thou hast cast away the word of the Lord, and the Lord hath cast away thee that thou shalt not be King over Jsrael. Ver. 28. Then Samul said unto him, the Lord hath rend the Kingdom of Israel, from thee this day. And note now, that when Saul was deposed, Chap. 16.14. The Spirit of the Lord departed from Saul, and an evil spirit sent of the Lord vexed him.  
We may note, that because the people made David King a man chosen by God, (and not by the people's rash proceed) that God gave to David his good and blessed Spirit. 1 Sam. 16.13. Then Samuel took an horn of Oil and anointed him (David) in the midst of his Brethren: and the spirit of the Lord came upon David from that day forward: here we may note that it is no vain thing that God should appoint our governors for us, God let the people taste of the difference between Kings and judges, in that Solomon set up or countenanced Idolatry, and laid great taxations upon the people, yet it did not extend so far, not by very much, as afterwards the People felt under the government of other Kings, which were set up rashly by the people, without such an immediate call, (and for aught I know) not being anointed with Oil, by any true Prophet of God.  
This I note the rather, because I have respect to God his express Command and Direction (which was never reversed to this very Day) recorded, Deut. 17.14. where God saith if thou shalt say, I will set a King over me like as all the Nations that are about me. Ver. 25. Tou shalt make him King over thee, whom the Lord thy God shall choose.  
I shall only at the present observe these two notes from this place, first that God doth not hereby either command, or allow that the People should set up a Government by Kings; for the Lord saith, if thou shalt say I will set a King over me, this came to pass in the Days of Samuel. Then the people they would have a King, the People here did not inquire of God, first now it doth not follow, that because the People said we will have a King, that therefore God doth either approve or allow of this matter, but the direct contrary appeareth, 1 Sam. 8. in most eminent manner.  
But secondly, I do observe that God saith thou shalt (if thou wilt be wilful and have a King, yet) thou shalt make him King whom the Lord thy God shall choose; here I put a real difference between a King or governor being chosen by God immediately, and between the choice that the People make, I purpose if God will to speak more of this in place afterwards.  
But this Rule also the People soon forsook, namely they made themselves Kings of their own choosing, wherein (I conceive) they did not inquire of God, who should be the man, therefore the Lord saith they had Princes and he knew it not; that is to say, they did not according to the Rule inquire of God, who should be King. Thus much to show, that it was better with the People when they eyed God, and kept close to the Rule (when God chose the person) than it was when they fell more foully as afterwards they did; but this still doth not prove that God did institute that form of government by Kings, or much less that this form of government was as good, and as well approved of by God, or so blessed, as the government by Judges.  
But to go on to speak more punctually, or more particularly to the being of Kings; I shall endeavour (according to the measure of grace received) to speak of them in true proportion, as God hath spoken of them in the holy and sacred Scriptures.  
The first King that I find recorded was Abimeleck, judges 9 it is noted that this Man was no lawful governor appointed by God; but one that usurped the Kingdom, because he entered not by and according to the true way, wherein and whereby, God had prescribed; which I believe was principally in regard that the People did not inquire of God, who should govern them: but contrarily the People chose him out of, or for sinister respect, because of affinity, kindred, and also, because he entered by force; we may see what is recorded judges. 9 By this man's government there were very sad events, or fruits that followed or sprung, for he was the occasion of much evil and bloodshed; this serveth to warn us to take heed that we inquire of God who shall govern us, and that we do follow the most clear and evident Rules and Precedents, prescribed and recorded in the sacred Scriptures the sure Rules of Truth: our Saviour teacheth that the true Shepherd entereth at the true door, that is, according to the revealed will of God. And on the contrary those Wolves and Foxes, do enter in at the window, that is (as I conceive) by some way that God hath not prescribed, as by friends out of by respects, or by Fraud, Force, Money, Beauty, Personage, Eloquence, or such like; all of them not in such away as is prescribed in the most unerring Rules of Truth.  
After him arose Saul to be King, concerning his person, he was truly and rightfully called, being chosen by God, but concerning the form of government by Kings; this was the People's invention, in imitation of the Heathen Nations, as appeareth, 1 Sam. 8.5. The people said make us a King to judge us like all Nations: from this place I observe that it was not the People's demand to have this, or that man in particular to be their King; but they desire only to have a King. By which it appeareth that this sin lay, not in regard of the person, but it was in respect to the form of government; before they were governed by judges, which Form of government God did immediately prescribe and own it, and bless it; but this Form of government by Kings the people they did invent it, in imitation of the Nations round about; concerning those Nations God had expressly said, that they should not follow the manners and customs of the Nations.  
But secondly, against this way of government by King's God doth (I believe) expressly, evidently, and eminently oppose himself, in these particulars:  
First God saith, that (by this means or way that the people here lusted after) they had cast off God from being their King, or reigning over them. Which is expressed, 1 Sam. 8.7. They have not cast thee away, but they have cast me away, that I should not reign over them; this (I conceive) is plainly implied, and expressed, that the greatness of their sin lay in regard of the form, and not in regard of the person, as if God should have said, they have not so much sinned in desiring another Governor, (although I believe this also was their sin) but they now have rejected the form of government by me immediately prescribed.  
Further God opposeth this form of Government by Kings, immediately in showing the People the great evils that they should reap, by Kings, noted, 1 Sam. 8. From Ver. 9 to Ver. 19 King's will take your Sons, and your Daughters from you, and will appoint them to serve themselves. (This God doth not say was lawful for Kings to do) for God's Law was express to the contrary, Exod. 22.21. Moreover thou shalt not do injury to a stranger. Neither did Gods Laws permit that they should wrong any man: and Samuel useth that as a strong argument to convince them of their evil, namely, in these words, 1 Sam. 12.3. Behold here I am, bear record before the Lord of me, whose Ox have I taken, or whose Ass have I taken, or whom have I done wrong unto, or whom have I hurt? Ver. 4. Then the People said thou hast done us no wrong, nor hast hurt us, neither haste thou taken any thing of any Man's hand. Hereby appeareth the People's great evil and ingratitude, and their unrighteousness in forsaking that government, with which they could find no fault. Further this shown that Kings would prove great evils, because they would be great wronger's, and great oppressors, because they would take by violence their choicest comforts from the People. And further this showed, that Kings would rule by the Rules of their own wills, (in our days called their prerogatives) this is showed in these expressions, Kings will take these and these things from you, but this they ought not to do, for herein Samuel showeth his integrity: we may observe that the Law of God ought to be the guide, the Rule, and the bounds, to all men high and low, to King and People, this is evident, Deut. 17.16. to 20. There God saith, that the King should have the Book of the Law, and that he should read therein all the days of his life, that he may learn to fear the Lord his God: and to keep all the words of this Law, and these Ordinances to do them: that his heart be not lifted up above his Brethren, and that he turn not to the right hand, or to the left hand, etc. From hence we may see that the King is not to do what he listeth: but he is as expressly commanded to observe and do the Law, as any other man, yea and in some sort more, because his example is more prevalent to draw others, either to good or evil.  
But further we may here note the difference between Kings and judges; the Kings they will do thus and thus, they will break the bounds set unto them, but the judges were humble meek men, this God knew when he put in that clause (so nearly linked to the observation of his Law) namely, that his heart be not lifted up above his Brethren; experience hath taught us much of this (could we be warned) That Kings their hearts will be lifted up. Observe I pray you, the judges they acknowledged the People to be their Brethren, but Kings they say their blood and their descent is more Royal, more Illustruous, more Excellent, than those they call the base sort, and the more ignoble.  
It is to be noted that in the first and purest times, those men that were truly godly, truly virtuous, those men that were most precise, that were the most observant of the Law of God. Those men than were accounted to be the most noble, and so we find they were in God's esteem (for we find Moses taken from keeping the sheep. And Gideon from threshing, and David from the Sheepfold, and made Rulers of the People. But the World is now turned upside-down, for what do some men now applaud and worship but the Blood Royal, and Noble Blood? we have men now, that are truly noble and eminent for Piety, that sway the government of the Commonwealth; but what is the tumult? They say they cannot see their Nobility. (I would speak soberly and forbearingly,) consider warily and truly, is it not because the God of this World hath blinded the eyes of many men?  
But let us further note that this King Saul, or a King, or the Government by Kings, would not only deprive the People of their Sons and Daughters, but also Kings would take their seed and their Vineyards, 1 Sam. 8.15. Their Man-servants and their Maide-servants, and the chief of your young men, and your Asses, and Sheep: and ye shall be his servants; Note I pray you, that this People had great liberty and freedom under the government by judges (could they have improved these with thankful and contented hearts) but they would reject and slight these mercies, they would be governed by Kings, under which Government they should endure many afflictions, but when it cometh to this height, that they themselves should be servants, than they begin to be more sensible, than they cry out, but saith God, Ver. 18. The Lord will not hear you in the day, and time of these afflictions.  
By this evident admonition it plainly appeared that God opposed in threatening manner, this government by Kings, for note that the cause here was not so much about the person to be made King, but it was about the form of government by Kings. Note further how Samuel humbly and patiently doth argue the cause with the People Chap. 12. ver. 7. to 13. where Samuel putteth the People in mind how God had not been wanting to them, but from time to time had raised up and appointed good governors for them. Which governors God protected, guided and blessed to them, and made them Saviour's (and not oppressors nor destroyers) to them; sometimes (for their sins, and to prove them whether they would cleave to God, and to show them the benefit that it was to have God to appoint good governors, and for other ends which God knew to be for his glory and their good) God did leave them without chief judges, and then we see the People they run into many by-paths, and sinful courses, and then God suffered them to feel afflictions by enemies; but note that when the people considered the cause and sought the favour of God, and cried to God to help them, God never failed but answereth their petitions; note in what manner God answered them, he raised up judges, which God made to be blessings, and Saviour's to the People.  
From this expostulation of Samuel, we may observe that God by Samuel reproveth the People for altering that form of government which God in his wisdom had prescribed, and blessed to the People; And the People could not deny the truth of this: but further note that God to the end that posterity to come might evidently see his displeasure, for that cause, because the People had altered the form of government by judges, and instead thereof had wilfully and obstinately desired a government by Kings, Therefore the Lord showeth the People by an eminent and wonderful way expressed thus; 1 Sam. 12.17. I will call unto the Lord and he shall send Thunder and Rain, that ye may perceive and see how that your wickedness is great, which ye have done in the sight of the Lord, in ask you a King. Ver. 18. Then Samuel called unto the Lord, and the Lord sent Thunder and Rain the same Day, and all the People feared the Lord, and Samuel exceedingly. Ver. 19 The People said we have sinned in ask us a King besides all our other sins, etc.  
Concerning this King we have occasion to note, that God's Presence did remove now and stand at a further distance than before, God did not wholly departed from them, but remembering the multitude of his mercies, he did still favour the People, but as the Tabernacle, for the sins of the People was removed out of the Host, Exod. 33.7.8. (Yet not wholly out of their sight) so here God removed his gracious presence further off from the People.  
The next King was David, who was a good and virtuous King, God would not afflict the People so much that they should have no good Kings. David's blemishes I forbear, though some blemishes he had, such as (I believe) were not to be found amongst the judges, that were immediately appointed by God to their place after succeeded Solomon, how far he declined from the strait Rules of Gods revealed Will, are to be found recorded in the Book of Kings.  
Rehoboam Reigned, he had 18. Wives and threescore Concubines, and desired many Wives, 2 Cro 11, 21 23. He forsook the Law of the Lord, and all Israel with him, for which cause Shishack came up against Jerusalem, and took the strong Cities, which were of juda: The People were made servants to Shishack. 2 Cro. 12.1. to 9 Further he did evil and prepared not his heart to seek the Lord. Ver. 14. Ahijam reigneth, he walked in all the sins which his Father had done before him, and his heart was not perfect with the Lord, 1 King. 15.3. Asa reigned he did that which was right in the eyes of the Lord, he put down his Mother, because she had an Idol in a Grove. 1 King. 15. Nadab reigned, he did evil in the sight of the Lord, and made Israel sin. 1 King. 15.26. Baashaw reigneth, he did evil in the sight of the Lord, and caused Israel to sin. 1 King. 16. Elah he reigned, did evil, being drunk was slain. 1 King. 16. Omri reigneth he did evil in the sight of the Lord, worse than all that were before him. 1 King. 16. Zimri reigneth was burnt. 1 King. 16.18. Ahab the son of Omri reigneth and did worse than all before him. 1 King. 16.3. Ahaziah reigneth, he did evil, he sought help of Baallzebub, the God of Ecron. 2 King. 1. jehoram reigneth, he did evil in the sight of the Lord. 2 Kin. 3.2. jehosaphat reigneth, he did that which was right in the eyes of the Lord. 2 Kings. joram reigneth, he did evil. 2 Kin. 8.9. Jehoram son of jehosaphat reigneth, he did evil. 2 Kin 8.17. Jehu reigneth, he regarded not to walk in the Law of the Lord God. 2 Ki. 10.31. He is an occasion to cause Israel to sin, & therefore they are smitten in all the Coasts of Israel. Ver. 23. Athalia reigneth, did evil is slain. 2 Ki. 11.3.6. jehoash reigneth, he did good in the Eyes of the Lord during the time the Priest taught him. 2 Ki. 12.2. But the high places were not taken away, he is slain. Ver. 21. jehoaash son of jehu reigneth, did evil in the sight of the Lord, and causeth Israel to be delivered into the hands of their enemies. 2 Ki. 13.2.3. The Destruction of the People was so great, that there was left but 50 Horsemen, and 10 Charrets, and 10000 Footmen, they were destroyed and made like Dust beaten to powder. 2 Ki. 13.6, 7. jehoash son of jehoaash reigneth, he did evil in the sight of the Lord. 2 Ki. 13.10.11. jeroboam reigneth, he did evil in the sight of the Lord. 2 Ki. 14.23, 24. Amaziah reigneth, did uprightly in the Eyes of the Lord, but not like David. 2 Ki. 14.3. Azariah reigneth, did uprightly in the Eyes of the Lord, but they burned Incense in the high places, and the Lord smote the King, and he was a Leper to the Day of his Death. 2 Ki. 15.3 4, 5. Zachariah reigneth, he did evil in the sight of the Lord, 2 Ki. 15.8.9. Shallum reigneth, is slain, 2 Ki. 15, 14. Menahem reigneth, did evil, 2 Ki. 15.17, 18. Pekahiah reigneth, He did evil in the sight of the Lord. 2 Ki. 15.23, 24. Pekah reigneth, He did evil. 2 Ki. 15.28. The People carried away captive. jotham reigneth He did uprightly, but the People burned incense in the high places, in his Days, the Lord sent enemies upon the People. 2 Ki. 5.34, 37. Ahab reigneth, He consecrated his Son in the fire, he did much evil. 2 Ki. 16. Hoshea reigneth, He did evil in the sight of the Lord, he becometh servant to Salmanasser King of Ashur. 2 Ki. 17.2, 3. The People besieged, and carried captive. Ver. 6. Because they kept not Gods commands diligently. 37. Hezechiah reigneth, He did uprightly, according to all that David. 2 Ki. 18. Manasseh reigneth, He did evil in the sight of the Lord, after the abomination of the Heathen. 2 Ki. 21.2. He did much evil, and filled Jerusalem from corner to corner with innocent blood, 2 Ki. 21.16. And he caused juda to sin, and to do evil. Ver. 16. Ammon reigneth, He did much evil in the sight of the Lord, 2 Ki. 21.20. josiah He reigneth, He did uprightly in the sight of the Lord, 2 Ki. 22.2. jehoahaz his Son reigneth, he did much evil in God's sight. 2 Ki. 23.32. The Land in his Days was put under great tribute. Ver. 33. jehojachin reigneth, He did evil. 2 Ki. 23.37. very much evil. jehojachin his Son, He reigneth, He did much evil, 2 Ki. 24.9. The People carried captive in his Days very much People, Ver. 13.4. Zedechiah He reigneth, and He did evil in the sight of the Lord, very much 2 Ki. 24.9 20.  
It is well to be considered of, that amongst all the judges of Israel, (that came into their places according to God's institution) there was not one man of them (that I know of) that was taken away by the Sword of the enemy, nor by treachery slain by their own People, nor came to any untimely Death (save one man) and that was not for practical evil of himself, but for suffering sin to go without due punishment, in his children. But contrarily they are noted much for Humility, Sincerity, and Piety. Certainly, the Spirit of God doth wisely describe Governors, for our learning, had we but hearts wisely and diligently to observe them. But note contrarily that amongst the Kings, how many were taken away by untimely Deaths, some by Gods command slain, some by the Sword of the enemy, some carried captive, and the greater part slain by the People; and the most of them are noted to be notorious sinners. I shall rehearse some of them, although I believe not all.  
The first fruits of their King Abimelecke, judg. 9.6.53. The next was Saul, slain, was his own Executioner, 1 Sam. 31.4. Nadab slain by one of his own people, 1 Ki. 15.27. Elah slain in like manner, 1 Ki. 16.9. And of Baasha his predecessors progeny, God saith. 1 Ki. 16.4. he that dieth of Baasha his stock in the City, him shall the Dogs eat, and he that dieth in the field the Fowls. After him Zimri pursued by the People, burneth himself, 1 Ki. 16.18. Jehoram slain by his own people. 2 Ki. 9 Ahaziah slain in like manner. 2 Ki. 9.27. jesabel slain, 2 Ki. 9 Ahab slain, his posterity slain, 2 Ki. 10.6. by the Elders of his own people. Ver. 7. Athalia slain by her own people. 2 Ki. 11.3.16. jehoash slain by his own servants. 2 Ki. 12.20. Shallum slain by his own people. 2 Ki. 15.10.12. Pekahiah slain by his own people. 2 Ki. 15 25. Pekah slain by his own people. 2 Ki. 15.30. Amon slain by his own people. 2 Ki. 21.23:  
I know not any one of these, but that they are noted to be notorious sinners, I do let pass some others slain, and carried captives, only these briefly (as the shortness of time will permit) the Lord give us hearts to understand the meaning of the blessed spirit of God aright. Note here that God in his righteous judgements suffered, and appointed Kings to be punished on earth. God did not let them alone to be punished in another World.  
I do believe that all these were not to be approved in the instruments and manner of their slaughters; but some of them are approved, and all of them are noted to be taken away by God's righteous judgements, for the breach of his Laws and Commandments.  
Now let the sincere godly hearted unpartially compare this government by Kings, with that government by judges, in which I pray God to direct you aright.  
Thus have I endeavoured to present to our view the Kings that reigned over judah and Israel, the Lord give us understanding to consider what bitter fruits the People reaped by changing their form of Government. I shall only in this matter consider that (doubtless) these Kings many of them or others in their room would have been much better, had the People kept closer to the Rules prescribed, and from time to time enquired of God, who should have been the man that should have governed them; for we may note that although God promsed David, that some of his posterity should govern; yet they ought to have made him King whom the Lord should choose, Deut. 17. But we may note that God did so withdraw his good Spirit from the people, that I remember not that it is recorded from Solomon's time and after, that the People did ever solemnly inquire counsel of God, Who should govern them. I do believe that if the people had solemnly and seriously sought to God in this matter, God would have provided some of David's posterity from time to time, and so have blessed and guided them by his good Spirit, that they should have been much better than they were; but I do believe God suffered them to swerve, that we by their examples might learn wisdom, whatsoever was written before time was written for our learning.  
Having thus far proceeded in laying down, or describing the Cause or Foundation, wherefore or whereupon I endeavour (in the fear and love of the great and most high God according to the measure of Grace received) to describe such a government, Governors, together with their entrances and authority, as God hath prescribed, owned and blessed; in all which I do consider, that from the time of the Prophet Samuel to this day, there hath been so great a swerving and declining, from that first most pure, and clear Fountain, from those most strait, wholesome, and good Rules, Precepts, and Commandments, described by that most high and only Wise God; therefore I pray you blame me not if I decline from humane authorities, in all this description, I desire to inquire for the old and good ways of our good God. And I consider that God's Ways, (his good Will and Pleasure,) is most certainly (most wisely, most apparently) made known in the Scriptures written by the Prophets and Apostles, men that most truly and faithfully made known Gods good Will and Pleasure (without mixture of their own or other men's inventions.) Therefore I shall most chief and only in comparison, allege the authority of the Scriptures: and the rather because I consider that as the interposition of the Earth, between the Sun and Moon, darkneth that light (and maketh an Eclipse) whereby we are hindered from the more apparent and clear light and benefit, that otherwise we might receive; so I fear it would come to pass, if I should follow other inventions; I am sure that in this way the true light is most unerring. I shall next endeavour to show what encouragement I find recorded in the sacred Scripture, that do strengthen or encourage me to believe; That God now in these latter Days and Times, will restore and reform government, so that we shall have Judges as at the first, and counsellors as at the beginning: and then we shall be called a City of righteousness a faithful City. I shall begin to propound to consideration this Scripture, Esai. 1.24. Thus saith the Lord of Hosts, the mighty one of Israel, Ah I will ease me of mine adversaries, and avenge me of mine en mies. Ver. 25. Then will I turn mine hand upon thee, & burn out thy dross till it be pure, and take away all thy tin. Ver. 26. And I will restore thy Judges as at the first, and thy counsellors as at the beginning, afterwards thou shalt be called a City of righteousness a faithful City.  
From this place I observe, That corrupt Governors are the great hindrances of Reformation, because the Church shall then be a City of righteousness, when they have Judges as at the first.  
Secondly, I observe, That such corrupt Governors, and Governments God hath determined shall be put down, this is expressed in these words, I will ease me of my enemies and burn out thy Dross, this is plainly employed in these words, I will restore thy Judges as at the first, etc.  
Thirdly, I observe that at this time when the Prophet Esay wrote this sentence or this precious promise. The government that then was in being (which was a government by Kings) was neither the first government, nor the best, or pure government; but hereby noted to be a corrupt government: If this were not the plain and true meaning of these words (I believe) God would not have made this to be the way and means, whereby the Church should become (in God's estimation) a City of righteousness, and a faithful City, and this appeareth if we do consider that the way how, and cause why, they should become a City of righteousness, was Because a better government should be to the Church and People of God, and that which then was in being should be destroyed, but then the government was by Kings.  
Fourthly, I observe that this government should be reform, or regulated according to the first and purest times, and by Judges, which being considered (I believe) it plainly followeth that from the time of Samuel to this day this prophecy hath not been fulfilled and accomplished; because, there hath not from that time to this been such a Reformation, such a Government by judges, as was in the first and most pure times, instituted, the most immediately, by God himself; and is held out in these words, As at the first, etc.  
Fifthly, I observe that there is just ground to hope and believe that such a Reformation God will work, namely, that God will restore judges as at the first.  
Sixthly, I believe there are good grounds from this place (compared with the acts and great works that, God is now working, and hath wrought) to expect, that this very time, is the time, or the beginning of the time God pointed out in this prophecy; Because, that corrupt government by Kings is put down, in such a way of burning and righteousness, as hath not been from that time to this day (as I believe) and such an earnest seeking and strong endeavours, as hath not been usual, for to set up and restore a government by judges as at the first; in which endeavours I cannot but acknowledge that (I believe) it evidently appeareth. That, many men have affectionately endeavoured (with the hazard of their lives and of all their worldly comforts) to obtain a government, such as might be for the glory of God and according to his Will revealed, as at the first.  
Object. How cometh it then to pass that sin abounds so much, and that wickedness is not more suppressed?  
Answ. We are to consider that great works are not always finished, so soon as they are begun. God may suffer some sins now more than ordinary to appear, that by that means we may see them, and see the evil of them, and the danger of them, and by seeing them we may see how, and where they may be rooted up: this government is yet in agitation not fully settled, (as I conceive) they have many occasions, their Enemies not wholly subdued.  
We may observe that in those times when God was about to work the greatest deliverances for his Church, God worketh by contraries, (in man's apprehension,) when Israel was nearest to their deliverance out of Aegyt, than God let them taste the most bitterly of he yoke of their oppression, although Moses at the same instant was labouring for their deliverance.  
Secondly, can we see no reformation? consider, that the Gospel hath free liberty to be preached, many Congregations are much reform, and a free liberty for Reformation to others, Idolatry is suppressed, the Ministry and People are freed from those troubles in conscience, that formerly they would have been glad to have been eased of, and further consider, that in these times there is much more light; many things (formerly obscured and hid) are now appeared, and concerning those sins that are a just cause of grief (I believe when government is settled) they will be driven away as chaff before the wind; and touching those Burdens and Taxations, I believe they are our governors grief to impose them, and I hope God will show them a means to ease them, and to take them away; in the mean time let us seek God unfeignedly, and God will answer us graciously.  
Thirdly, let us consider which party (those that are for, or those that are against this present government or Army) be most guilty of the sin, most reigning; I shall speak something what my own experience reacheth, and so far as my memory and opportunity hath received from other men.  
Those generally that stand for the Army and Parliament are godly, or civil the most of them, I know not one other ways.  
Those that are against them are many of them, such as I have heard myself (with much grief, that have been swearers, most notoriously, and have spoken of the secrets of nature of Men and Women, in such a manner, as if they had never lived where God's Word had come to their knowledge, in such a manner as the very Indians (that are civilised) are ashamed of, or not accustomed to; in such a manner, as That their mouths are filled with cursing and bitterness, destruction and calamity are in their ways, the way of Peace they have not known.  
I leave them, and speak to some other, I believe there may be many (some I know) of whom I am persuaded I may safely affirm, That they are the elect of God, and yet nevertheless through weakness (for so I judge it to be) do not favour the Army and the present government; I hope God will show them just cause to see their error, and to acknowledge it in this particular. But concerning those that stand for the present government and Army, I know not, nor have I discoursed with, nor heard of any one Man that hath cordially favoured the proceed of the Army and this present government, but they appear to be either godly or civil, not openly prophain (I would not be mistaken, I speak not in this particular what the Soldiery may be, I mean the common Soldiery may be) I know nothing against them; but this I can affirm upon my own knowledge upon inquiry, in Cornwall, and in Devonshire, they behave themselves so orderly, that I much rejoiced to see their civil and orderly carriage; and I did purposely inquire of the Inhabitants, and I remember not any one but did acknowledge, that they carried themselves orderly.  
To conclude my Answer to this Objection, I do acknowledge sin is committed too openly in the sight of the Sun, there are many offences. Let us all look to it, for Christ Jesus the Son of the blessed God saith that, woe be to him by whom the offence cometh. Certainly there is a righteous God that will prove and try all our hearts and works, to whose righteous judgement I willingly refer the Cause.  
I humbly request those that fear God not to be offended, for consider that many take liberty to the utmost to detract the Army, and present government; therefore give me a little liberty. I would not exceed the bounds prescribed by God. But to return to show cause why we may now expect Reformation judges is at the first: this following is the seventh Observation gathered from this prophecy: namely, because God hath stirred up many godly and learned, in these times to put in writing what they have gathered from the prophecies of the Prophets, and these jointly and unanimously do agree (so far as I know) that near to these times God will do great things, such as have not been done for a long season) in reforming matters, in exalting, and lifting up his Church out of affliction. This is an encouragement to us, to hope and expect, that we shall have judges as at the first, and counsellors as at the beginning, then shall we be a City of righteousness, a faithful City. Unto the foresaid Scripture we may add that Esai. 2.2. It shall be in the last days, that the Mountain of the house of the Lord, shall be exalted in the top of the Mountains, and shall be exalted above the Hills, and all Nations shall flow unto it: I leave this to your consideration. Read Dan. 7.24, 25, 26, 27. The ten Horns that thou sawest, are ten Kings that shall arise, and another shall arise, Ver. 25. and shall speak words against the most high, and shall consume the Saints of the most high, and think that he may change Times and Laws; and they shall be given into his hand until a time, and times, and the dividing of time. Ver. 26. But the judgement shall sit, and they shall take away his Dominion, and consume it, and dectroy it unto the end: and the Kingdom and Dominion, and the greatness of the Kingdom, under the whole Heaven, shall be given unto the holy people of the most high, whose Kingdom is an everlasting Kingdom, and all powers shall serve and obey him. From these precious Promises or Prophecies recorded by the Prophet, I shall collect such things as (I do conceive) do plainly arise from the Text.  
First, that Kings should be enemies to the Saints and people of the most high, and should do much damage to them during their government, and that they should be lifted up in their own imaginations to think that they might change Times and Seasons: by which, I conceive, is meant that they shall endeavour to govern (not according to the prescribed rules of God, but) by their prerogatives royal (as they term it) that is, according to what seemeth good in their eyes, being beyond those limits which God hath prescribed in his Law: this, I conceive, is plainly held out in these expressions, and think that they may change Times and Seasons: by Times and Seasons may be meant such things as are already prescribed, by a higher power, within bounds, and by the wisdom of him that had true authority to appoint such Rules.  
Secondly, I observe that such corrupt Governors shall be destroyed and put down by those that God in his wisdom appointed as instruments, to accomplish his decrees. This is plainly held out in these expressions, And they shall take away his Dominion to consume, and to destroy it unto the end, noted Ver. 26.  
Thirdly, that now in these latter times God hath determined, to restore and to reform government, which (I conceive) is plainly held out in these expressions. Ver. 27. The Kingdom and Dominion, and the greatness of the Kingdom, under the whole Heaven, shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom.  
Fourthly, that this prophecy is not yet fully accomplished, because it appeareth plainly (to my best understanding) that from the Prophet daniel's time to this time, the government under the whole Heaven was not yet given to the holy people, and also because this Kingdom this government, or this power taken out of the hands of the foregoing Kings, shall be everlasting, it shall continue notwithstanding all oppositions against it, I leave these things to due consideration. Read Micai 4.1. to 9 But it shall come to pass in the last days, that the Mountain of the house of the Lord shall be prepared in the top of the Mountains, and it shall be exalted above the Hills. Ver. 3, And he shall judge among many people, and rebuke mighty people a fare off, and they shall break their Swords into Mattocks, and their Spears into Scythes, Nation shall not lift up a Sword against Nation, neither shall they learn to fight any more. Ver. 4. But they shall sit every man under his own Vine, and under his own Figtree, and none shall make them afraid, for the Mouth of the Lord hath spoken it, Ver. 7. and the Lord shall reign over them in Mount Zion from hence forth for ever. Ver. 9 Now why dost thou cry out with lamentation there is no King in thee, is thy counsellor perished? for sorrow hath taken thee as a woman in travel. Ver. 12. But they know not the thoughts of the Lord, they understand not his counsel; he shall gather them as sheaves in the barn. Ver. 13. Arise thresh O Daughter of Zion for I will make thy horn Iron, etc. This prophecy (I do conceive) is not fully yet fulfilled and completed, for although it might have respect to the coming of Christ; yet it holds out more matter then (as I conceive) yet is come to pass, because the prophesy recorded that men should break their swords into mattocks, and their spears into scythes, Nations shall not lift up a sword against Nations, neither shall they learn to fight any more. This I conceive cannot be accomplished, because if we understand it in any sense (I see not that) this is yet accomplished, but is still to be accomplished. And for several other reasons here alleged, which I leave to consideration. Read Revel. 11.15. And the seventh Angel blew the Trumpet, and there were great voices in Heaven, saying the kingdoms of the World are become the Lords, and his Christ's, and he shall reign for evermore. From this place (I conceive) may be gathered that the governments shall be reduced to such a method and form as God hath prescribed in his holy Word, according to the first and most immediate pure instruments. Read Revel. 14.8. And there followed another Angel saying, Babylon that great City is fallen is fallen; Now we may note that Babylon's confusion springeth from this root, for want of good Government; this is the very root of the sin and disorder, namely, evil Government; for if we read the Records of the Kings of Israel, and take notice, we may plainly see, That evil and corrupt Governors brought confusion to and amongst the People; on the contrary consider, That in an orderly, and in a rational way, when God will bring his people out of confusion into order, God will certainly reform Government, that being the principal instrumental way of Reformation; so then, when God foretelleth, That the Babel of Confusion shall fall, this is a principal part of the meaning, namely, That corrupt Governors must fall with or before it.  
Time bids me forbear to multiply places, there are many godly and learned men that have written largely and learnedly concerning Babele fall, to whom I refer the Reader for further satisfaction, and shall conclude this Point with that which is written, Revel. 18.8. Therefore shall her plagues come at one day, death, and sorrow, and famine; and she shall be burnt with fire, for that God which condemneth her is a strong God: (Note I pray you in the verse before, She sat as a Queen, and lived in pleasure;) Was not this draught much like the picture of evil Kings? But Vers. 9 The Kings of the earth shall bewail and lament over her: (Note, that the Kings of the earth are noted to lament and to fear her torments: Why should they fear? Ans. Because a guilty conscience causeth fear, they being sensible that they have so slighted God's Law:) which have committed fornication, (note like fornication,) and lived in pleasure, (note usually, that is one note, they lived voluptuously) with her, (these words (with her) imply a near conjunction,) when they shall see that smoke of that Her burning: Vers. 10. And shall stand afar off for fear of her torment, (and why? Is it not because it threatened them?) saying, Alas, alas, that great City Babylon, that mighty City, (is fallen, is fallen,) for in one day thy judgement is come. Vers. 11. And the Merchants of the earth shall weep and wail over her, etc. Vers. 17. And every shipmaster, and all that occupy ships, and ship-men, and whosoever traffic on the sea, shall cry, Alas, alas, that great City, etc. is made desolate. But note I pray you what the blessed Servants of God esteem of this fall of Babylon, this is noted, Vers. 20. O Heavens, rejoice over her, and ye holy Apostles and Prophets, for God hath punished her to be revenged on her for your sakes. I pray you consider why the Prophets and Apostles should in such primary and particular manner rejoice over her? Answ. Was it not because she ruled by her prerogative, by her own will, and would not be ruled and guided by the Writings of them, the Prophets and Apostles; therefore the Prophets and Apostles (whose Writings this great Whore had slighted) are noted in such a peculiar and eminent manner to rejoice at her down-fall  
To conclude, (if she be falling or fallen) I hope God will keep me that I shall not underprop her to keep her up.  
Thus (I believe) by this Babel of Confusion is plainly held out (by the blessed Spirit of God,) That corrupt Government and corrupt Governors are to be understood thereby, which Babel of Corruption must be put down, this being the root (of confusion) must be plucked up by the very roots.  
And further note, That the very true way to be beautiful and good order must arise from good Government and good Governors, therefore if ever we do become a City of Righteousness, and a faithful City, let us very circumspectly and with all diligence) labour, that we may have Judges as at the first, and Counsellors as at the beginning; that is to say, as in the first, and in those most uncorrupted times, when God did the most immediately appoint Government and Governors: Let us keep close to God's Rules, and then we shall not err.  
Thus much briefly I have writ to show some grounds that strengthen me to expect, That now in these latter times God will do some eminent matters in the Reformation of Government, and (to my apprehension) these actings of God in these times do hold out such a thing, namely, That God is exalting his poor afflicted (and so much despised Servants and People.) I leave it to consideration.  
I shall, by the assistance of God's good Spirit (which I hope and believe I am guided by) now proceed to describe Government according as I find it prescribed, owned and blessed by God, and recorded in the sacred Scriptures, and as at the first in the purest times: Therefore, first, I find, That God did begin the model, or the form, or the composition of Government at the head or chief Ruler: Moses was the first, touching his entrance, he was called immediately by God, and so were divers others till samuel's time. And because God's precedents and do are done in such perfect manner, with such wisdom, and so exactly useful and fit for those employments that God disposeth them unto; therefore I conceive it may not be unuseful to commend something to consideration touching this man; and first God setteth out or describeth his parentage, Exod. 2.1. There went a man of Levi, and took to wife a daughter of Levi: Vers. 2. And the woman conceived, and bore a son, (which was Moses.) Here God doth not describe any great difference between his parentage, and the parentage of the rest of those people that God called him to govern. The like is noted in the rest of those Judges which God did immediately call, and in the best of Kings, David, who was a man God did immediately in mercy appoint to govern his people Israel; this David, the best of the Kings, was chosen by God, and taken (not for his eminent kindred, but) out of a low condition. From hence I observe, That God doth not look or choose Governors out of or by respects, as man usually doth: Man usually looketh upon the outward man, this was samuel's error; man looketh at beauty, riches, kindred, rich or great parentage, at eloquence, and the like, which respects usually lead men to choose those men that prove usually neither any great promoters of God's Glory, nor of the People's good. God looketh at the inner man, at the graces of his own Spirit in their hearts, and principally God looketh at his own Institutions, when such a man is made Judge as entereth into his office and charge purely according to God's Institution, ●o as God in his Word hath prescribed, than God blesseth such with his Spirit. It is remarkable, that Moses pleaded his insufficiency for that work God appointed him unto, (recorded for our learning,) Exod. 4.10.11. Then the Lord said unto him, Who hath given the mouth to man? or who hath made the dumb, or the deaf, or him that seethe, or the blind? have not I the Lord? Therefore go now, I will be with thee.  
This consideration holds out to us, of what high and great concernment it is, to observe with carefulness and diligence how our Governors enter in, and take their offices and charges in Government; we cannot be too circumspect in this matter, let us keep close to those first, most pure and unblemished directions that God hath most immediately prescribed, that are most clearly revealed in his sacred Word, for that is our most certain guide, and the most sure way to our future safety that possibly we can attain or reach unto.  
It is very observable, That of all the Judges that God did immediately choose (I cannot find) but that God endowed them all with his good and blessed Spirit, and not one of them but proved to seek God's Glory, and the People's good, from Moses to Samuel, which was so long as the people followed God's Institution in their Government.  
And observe well, That so soon as the people were negligent in following those first and pure Institutions, most clearly and primarily prescribed by God, concerning Government, than God did withdraw his gracious presence from them, and what misery and affliction followed to them, and to their posterity, God in his sacred Wisdom hath left recorded (for our learning) in the Books of the Chronicles and Kings of Israel and Judah: How did these Kings draw the people from God into sin, and brought the fierce wrath of God upon the people? And did not all this proceed from this root (namely from this) Because they were negligent in the circumspect observance of God's Prescriptions, and because they leaned to their own understandings, and followed their own inventions.  
Oh that we, the People of England, might now be wise, and learn (by our own and other men's harms) to cleave close to the most pure, most immediate, and first Institution of Government, recorded in the sacred Scriptures, so should we secure ourselves and posterity, and obtain a blessing and protection from the glorious God of our Salvation.  
Oh dearly beloved, consider I pray you, now there is such an opportunity as (I believe) God never offered to any generation, from the days of Samuel to this present time; now I pray you seek God's favour, seriously put forth your best and utmost endeavours, that we may obtain Judge as at the first, and Counsellors as at the beginning; then shall we be called a City of Righteousness, a faithful City, Isa. 1. by this means we shall become good examples to our neighbour Nations, and the generations to come shall have cause to praise the Lord for us, and the memory of our names recorded in God's Records shall be eternally blessed.  
Concerning this man Moses, being the first precedent God set to be Governor to his Church and People, because God's Works are most perfect, and of most singular use to posterity, therefore I judge it necessary to note somewhat touching his qualifications, he was a man painful and diligent in his charge, he sat to judge the people from morning to night, Exod. 18.13. and afterwards in all his life we may note how studious he was, and diligent, and active in observing Gods Commandments, and in exhorting the people to the same matters, he was not ambitious to seek great offices and preferments for his own children after his decease; which may be noted, when Israel the people had highly provoked the Lord, so that God threatneth to destroy the people, and promiseth Moses, that he would so far prefer him, that he would make of him (that is, of his posterity) a mighty people, Exod. 32.10. Now therefore let me alone, that my wrath may wax hot against them, for I will consume them, but I will make of thee a mighty people. Now Moses preferreth the Glory of God, and the People's good, before any by respects, either to himself, or to his posterity, noted Vers. 11.12, 13. But Moses prayed unto the Lord his God, and said, O Lord, why doth thy wrath wax hot against thy people which thou hast brought out of the Land of Egypt? etc. Wherefore should the Egyptians speak and say, He hath brought them out maliciously, to slay them in the Mountains? etc. Turn from thy fierce wrath, and change thy mind from this evil towards thy people, and remember Abraham, Isaac, etc. Vers. 14. Then the Lord changed his mind from the evil which he threatened to do unto his people. This is recorded for the learning of succeeding ages, to show of what concernment and what benefit the people get by living under such a Government and Governors as God sendeth; such Governors stand in the gap to keep off God's displeasure, and to procure a blessing for the people. Many respect not much under what Government they live, this was Lot's sin, who deeply tasted of the cup of God's displeasure by living under or amongst the ungodly in Sodom.  
But secondly, This example of Moses is of singular use, an eminent pattern to all Governors succeeding, namely this, That he sought God's glory, and the People's good, before his own or his children's preferment: It is to be noted the like of him when God told Moses he should be taken away or die, he doth not request of the Lord to continue the Government to his children, but this he doth, he loves the people, he looketh at God's glory, and the people's good, therefore he remembers the people's good, and maketh earnest prayer (recorded for our learning) to God, entreating God, That he would appoint a Governor for the people; where note the modesty and humility of his heart, his spirit being not lift up above his brethren, therefore he expresseth it thus, That he may go in and out before the people, that the Congregation of the Lord be not as sheep without a shepherd: Where we may note, That he styleth himself and successor but under these expressions, Num. 27.16. Let the God of the spirits of all flesh appoint a man over the Congregation. Vers. 17. Who may go in and out before them, and lead them out and in, that the Congregation of the Lord be not as sheep without a shepherd: Note his expressions, A man over the Congregation, (not only a King, or by the name of Commander, but) only a man, and a shepherd; he had true respect and understanding of the nature of his charge and office, which was to order, to provide for, to feed, love, and defend the stock, (and not to persecute, or to suffer Wolves to devour them, not to feed upon them himself,) therefore note his expression, Vers. 17. that the Congregation of the Lord: He remembered and modestly acknowledgeth the people to be God's heritage; He doth not style them his Subjects, or his Vassals, (and so seek to leave the people, as inheritance of Goods, Lands, Beasts, and , to his Children,) but he esteems the people, and so they were (of more value then earthly inheritances) God's inheritance; and so in express words he calleth them, The Congregation of the Lord, the Lords Inheritance, the Lords People; and therefore he doth not lay claim to them as the Inheritance for his Children, he knew God's mind better, he speaks no such matter; for succession in Government, from the Father to the Son, came in long (many hundreds of years) after, in more corrupted Times; God did not, in these first and purest Times, in the original, order it to be so; neither did Moses expect, or desire it, because he looked after those matters that were truly his own; He truly sought God's Glory and the People's good: But thus much to show his opinion and respect that he had of the people in those days. Those first Governors owned the people to be their brethren, and so they behaved themselves towards the people as brethren: Is not the World much altered in these days, when many great men will scarce acknowledge the poor people to be any of their kindred afar off, much less as brethren? Yea, this Governor, in these first and purest Times, did not only use the People as brethren, but as children, he carried them in his bosom, near his heart, (and tenderly too) as sucking children; and that also by Gods own direction, as Moses himself witnesseth, and willingly acknowledgeth: But when Kings obtained the Government, we may observe how soon the case was altered, Abimelech he slayeth his brethren, that he might obtain the preeminence; and Saul he persecuted an innocent and virtuous man, fearing lest he might hinder his son from reigning after him; yea he pursueth this with such violence that he maketh little account of God's Commandments, if they stand in his way to hinder him to make sure the Government to his son Jonathan, blood is not much valued in his sight, witness the death of God's Priests, 1 Sam. 22.19. And Nob, the City of the Priests, smote he with the edge of the sword, both man and woman, both child and suckling, both Ox, and Ass, and sheep with the edge of the sword; and David's life, which he earnestly sought: Witness his unjust molestation of the People, whom he forced from their own dwellings to pursue an innocent and good man: These were some of the first fruits of their Kings, more followed afterwards; But thus it was not the practice of these Judges in the first and purest Times.  
But further we may note, That this man Moses and his successors (to the days of Samuel) such as God instituted (I do not mean such as crept in at the windows, and in by-paths, not in the way God instituted) but Moses and the rest of his successors to Samuel, we read much recorded concerning their virtues, their pains, and diligence, but we do not read that they addicted themselves to gather great Estates to leave to their children (and such as they had fleeced from their brethren the People unjustly) nor do we read much of their banqueting houses, nor of their sumptuous palaces, nor of their numerous servants, nor of their hunting and hawking, nor of their excerable swearing and blaspheming the great and glorious Name of the Lord, nor of their Prerogatives Royal, to overtop and annihilate God's Commandments, and to seize upon the wracks of poor distressed Merchants and Seamen, which suffered shipwreck upon their borders; a custom, I believe, hateful and abominable in the eyes of the Lord, and directly in opposition to his Commands, who commandeth us to help and relieve the oppressed and afflicted, and not to strive to add to their afflictions, by taking away that little that God had otherwise spared to them. (I heard of one ship since my arrival, that the people seeing themselves in danger, forsook the ship, yet after this ship was so brought to the shore, that much of the loading (being rich, and of value) was saved from the violence of the Sea, but not returned to the Owners▪ that I could yet learn:) I humbly entreat you that are our Governors, make diligent enquiry, that no more such crying sins be committed, lest it bring upon us the fierce wrath of the Lord.) But to return; Neither are these Judges noted to keep a company about them of swearers or other vicious persons, such as I here name not, but such as your ears have heard of, and such as God abominateth. These Judges, in these first and purest Times, were humble, faithful, watchful, and pious men, men whose acts are recorded by God's direction to all generations, that they might be examples to follow.  
[O Lord,] shall we ever live to see those, (or such as those Governors that were in those first and purest times?) Hast thou given us hope of such a Reformation? Blessed be thy Name; I believe thou hast promised, that we shall have Judges as at the first, and Counsellors as at the beginning; then shall we be called a City of righteousness, a faithful City.  
Having spoken thus much (although it be very much less than the scripture recordeth for our learning) touching the qualifications & virtues of these Judges in these first and purest times, wherein God did the most eminently and the most immediately appoint and prescribe Government and Governors, to and for his Church, and peculiarly chosen people Israel; I shall now endeavour to propound to consideration (according to the measure of grace received) to draw out of God's sacred Word what find there recorded concerning the principal Governors and other Governors distributed in several administrations, and also their power and limitations, and also the entrance of them into their places.  
I find, That God, in his divine wisdom, saw it meet for his Church, and chosen, and peculiar people, to ordain, institute, and appoint one chief Judge, and not many: Thus it appeareth in the book of Exodus, and in the records of Joshua, & of all the Judges, and in the book of the Kings, that one chief Judge had the charge: for although Judah and Israel were divided, it is there to be noted, that afterwards they became as two distinct and differenced Governments: and also we note, that this was not so in those first and purest times, wherein God did the most immediately and clearly appoint Government: And also we may observe, That this division did not strengthen them, nor did it turn to their peace and welfare, as afterwards appeared, and is recorded in the Books of the Kings and Chronicles; For although God suffered it to be so, yet we may also consider, That God suffereth, and bringeth upon the people for their sins, many trials and afflictions, which yet God knoweth how to make use of for his own glory: This people would not keep within the bounds of God's first institutions, therefore God causeth them to see the difference of Government, to see the difference between his prescriptions and institutions, and their own inventions: and also, that God might show the fruits of such irregular proceed to us that should come in these latter times; Whatsoever was written, was written for our learning: Considering this, I dare not turn aside from God's Commandments in those first and purest times, wherein God appointed, that there should be one Governor, and but one as chief.  
And that this is the best way of Government, most for God's glory, and the people's good, these Reasons guide me thereunto.  
First, Because God in his wisdom did see meet that it should be so; witness the immediate pattern God gave to the people, Moses, Joshua, Gideon, Samuel, and the rest.  
Secondly, Because this is the pattern of that glorious Government in Heaven, one God distinguished, but not divided in three persons, which governeth over all. God inviteth us to be like to himself, and seateth forth himself for us to imitate; Be ye holy, for I am holy, saith the Lord, (a place well known,) From hence I conclude, That that Government is best that is most like, most conformable, to God's Government in Heaven.  
Thirdly, We know that Forces united are strongest, and occasion less difference and discord: We may see in the Records of our own Nation the many Troubles, Wars, and Discords that many several Governments brought forth and produced. If men should commit the constant Government of a Land into many hands of equal authority, call them by what names you will, would not this be the issue and fruits thereof? First, They should turn from the first and most pure way prescribed by God, (which God forbidden:) And also would not such Governors be themselves over burdened with business? and would not the People be worn away, wearied and oppressed thereby? It was Jethroes counsel to Moses, and the Lord allowed or approved of it, namely, that there is recorded, Exo. 18.18. Thou both weariest thyself and this people that is with thee. Vers. 21. Provide thou among all the people men of courage, fearing God, men dealing truly, and ha●ing covetousness, and appoint such over them: Vers. 22. And let them judge all small matters; so shall it be easier for thee, etc.  
We may there note, That this distribution of Justice into many hands was not to the intent that many should judge ordinarily in every one case, for than it would have brought both a greater burden upon Moses, and upon the people, because when the judgement of a cause goeth through many hands, these many hands, or Judges, are with more difficulty brought together, and with greater charge, greater expenses; and likewise their judgements not easily reconciled: And also such cases, in such a manner heard, are longer in issuing, fewer causes can be heard, and likewise the people will be burdened with long waiting, and great expenses to maintain this charge: Therefore there were not more Moses' added, not more Governors of equal authority to assist Moses in the hearing such causes as came ordinarily to be judged by him: But it is evident, That this multiplying Judges was to that end, that these Judges, or Rulers, being chosen, might be distributed into the several Tribes where the People lived, to the intent that the People might not travel far, but might have their causes tried and judged near to their own habitations. And this did not weaken, or lessen, nor diminish from Moses his authority, there was this still reserved, that Moses the chief Judge should still have the sole judgement and determination of the weightiest matters and affairs. This further appeareth by the extent of joshua his authority, joshua 1.16, 17. Then they answered joshua saying, all that thou commandest us we will do, and whithersoever thou sendest us we will go: as we obeyed Moses in all things, so we will obey thee: only the Lord thy God be with thee as he was with Moses. Ver. 18. Whosoever shall rebel against thy Commandment: and will not obey thy Words, in all that thou commandest him, let him be put to death, etc.  
Here it may be noted that the chief judge or governor, that was over God's heritage, had power to command and to determine all the weightiest matters that concerned the people of the Lord.  
If we look but upon a Family, (which representeth a little commonwealth) we shall there find that God appointed one chief governor: (although the woman be in such a relation) yet God knew that it was meet to ordain one to be chief governor, whose word should be of force. This doth avoid much contention, where it is willingly consented unto by all in the Family. But on the contrary where the wife (which is the nearest relation and the most eminent in the Family next to the man) doth contend for the guidance of all matters in the Family, What sad events do follow in such cases? That mutual love that otherwise would be between the Man, and the Woman, is separated, the Family disturbed, servants and children grieved, neighbours offended, and God much dishonoured. Even so and much more (I believe) we shall find the Commonwealth to be disturbed, where no one is chief.  
Object. But is it not said, that in the multitude of counsellors there is safety?  
Answ. That showeth that the chief governor should not be so proudly lift up in his spirit, that he should despise the advice of others, in which respect David showeth an humble frame of heart, when he saith that he will not reject the advice of his servant, much more not of those that are in nearer relations. It is a precious virtue to be of an humble frame of heart, to hear the counsel of others: but this doth not destroy the lawful authority of Order in Government.  
Touching Parliaments, or Assemblies of the Elders of the people doubtless (I conceive) they may be, in divers cases, as in the case of the defect and want of a chief judge, or in case that the chief judge shall degenerate and decline from the Institutions and Commandments of God, they are ordained and approved of by God in such cases and in other cases, provided that they do not diminish the power and lawful authority that God doth allow to such good governors that walk in his ways. This appeareth by that quere that the Prophet Samuel maketh to the People, when he demandeth, 1 Samuel, whose Ox have I taken, or whose Ass have taken, or whom have I done wrong unto, or of whose hands have I taken any bribe to blind my eyes therewith? as if he should have said, if you could justly lay to my charge these things, there might be some just cause, wherefore you should come together to demand another governor (although neither would this warrant you to change the form of government, for therein you should break God's institution.) This appeareth likewise when the people assembled to depose and punish Athaliah, and divers others: & the reason is plain, because God must be honoured above all, he is the supreme governor, & ruler of rulers, & people  
Doubtless that Law of God that bindeth all men (without respect of persons) to the observation of it, must of necessity find a way, and allow a way for the observation of it, otherwise it would fall short in the perfection of it; but to say that God only must punish chief governors for their offences in another world, to me plainly appeareth to be of no validity, for God gave the Laws to Men on Earth to be observed, and the breach of his Laws to be punished upon earth, without any respect of persons or limitation, and one Law of God bindeth all men.  
But to return, that lawful power, and authority, that God giveth; and hath been given and yielded to all good governors (by God's Church and People) must doubtless be yielded to all good governors in like relations, and with the like respects: therefore I believe this is evident from the whole premised, that the principal governor of a Commonwealth must be one, and must have neither less, nor more authority than Moses and joshua had, in those first and purest times of God's institutions: And because we have the like liberty to punish or to remove such offenders as break the Law of God that they had: if we see that such chief governors do evidently act to God's dishonour, and the People's ruin, (which are unseparable companions) God's Laws do help the people, in case that God give the people hearts to improve them to his glory.  
Do but warily cleave to God's ordinances, to his institutions. Let the chiefest governor be subject to the punishment that God prescribeth in such cases, for such offences in his sacred Word.  
Secondly, let none succeed by succession, from Father to Son.  
Thirdly, take heed that God choose governors, let them be of his sending, and this is of more validity, (than all the ties, fetters, charters, acts, and what ever inventions of man) to secure God's glory, and the good of us, and of our posterity, (as I believe); for our danger and misery ariseth from this root, namely, when governors creep in at the windows, and in bypaths, and are not indeed true Shepherds, but Wolves and Foxes: and shall we love them so well, that we shall take them by succession; and not inquire of God, who shall be the man? thirdly, if we are yet more negligent, so that when they appear to be (as they too often prove) Wolves in sheep's clothing, yet do we observe God's Laws, which layeth such open to punishment?  
The reason seemeth to me to be evident that caused the People, from time to time, to use such pains, and diligence, to obtain from former Kings, grants, that the Kings should not oppress, or tyrannize over the People, or their consents to several such Acts in Parliament; was it not because the Law of God was kept in obscurity? (the time fore determined by God, was not then accomplished) who, or where was the man that durst, or did so far adventure, to declare the Law of God in that particular; namely that Kings were subject to the Law of God according to the true latitude of it; for had the Law of God been fully, plainly, and clearly opened, the People might easily have seen, that they had had less need of such promises, because the Law of God is a more strong, a more clear, and shining light, than all the Laws of man whatsoever. And was not this the very grounds why it came to pass, that notwithstanding all the grants that the People could obtain from former Kings, they proved too weak to hold down their loftiness. Witness queen Mary: did not she and many others break the Laws of God, and draw the poor people to Idolatry, and take away the lives of the poor servants of God, notwithstanding, all the Charters, that the People had obtained in former Ages?  
Was it not because the People were kept partly in fear of their great overtopping power? and partly by reason they were kept in ignorance that the Kings (and great men of the earth were equally without respect of persons) subject to the Law of God, and most especially because (Gods time foredetermined for the Reformation of government not being fully completed) the People did not see (nor cleave steadfastly to) God's prescriptions, to the way God in his word appointed, for the calling of governors, but on the contrary the People were careless and negligent in the matter of governors, they made too light account of governors, not throughly seeing it to be of any great concernment; and did not God so withdraw his good Spirit of illumination, from the People, that he denied them wisdom, power, or opportunities, to punish offending governors? Dear beloved suffer this truth of God to be fully and freely opened, and I believe, we shall not need to fear to set up one as chief. And this likewise will be beneficial to us, for by this means we shall not have so much bloodshed, for to obtain Crowns and Kingdom●●.  
I pray you further to consider, that if a people should set up government composed of many heads, or many members, making or head, or chief, having all equal authority (in the steed, or for the want of one chief, governor) and if this should be their places, their power, and actings; constantly to judge, and determine, the affairs of a Commonwealth, this must needs be considered that they likewise are subject to err (yea are they not often times more subject to err) and to break God's Laws? Now in such cases of delinquency, must not there be left a way open to punish them, which must be some other invention, and will it not follow thus ad infinitum, multiply what numbers you will?  
Consider o● the benefit that a People get by having one chief governor, from this example: suppose there were a hundred thousand Men in a Campe●: and suppose that there were one hundred Generals, over every thousand of Men one General, and suppose that every one of these Generals had an equal authority. and not any one to command in chief. Consider, would the Camp be in greater security, because their Cheiftaines or Generals were many, no one commanding in chief above the rest? No verily, but in much more danger thereby, not only in regard of a common enemy, but also in danger of emulation, and strife amongst themselves. And suppose further that these Generals should agree, that no act should be done by any one of these Generals that should be valid, and of force, without the consent of the rest; would it not follow that the People thereby should be more burdened; because when they had a matter, they could not have it ended without the consent of the whole, would not their matters be longer in agitation, and obtained with greater charge and difficulty▪ and it would be a great danger, trouble, and burden (not to be borne) to the Generals themselves: let us therefore be exhorted to follow God's wisdom in this matter, I doubt not but that a Parliament or Assembly of Elders may be of eminent use and benefit, to the People, especially in such times as these, till matters be fully ended and settled, and after they may assemble and meet, to that end that God's Commandments may be observed by all, and to question, and punish any governor for the breach of God's Laws, because God approveth and blesseth two or three that meet together in his Name, to do Gods work: but is not the constant Government of the Commonwealth to be put into the hands of one Man, and must not he have so much power as joshua had, and other good judges of Israel? the more we strengthen the authority of a good governor, the more it is for God's glory, and for our comfort and safety.  
Consider another instance, if a Merchant or a great Tradesman had many people to deal with all, by reason whereof he hath occasion to employ 20 or 40, men under him to dispatch business, these are not to the intent that they shall constantly act in every business, for then (if they had all equal authority, no one commanding in chief) they would one hinder another, and business would go more slowly forward. Therefore the end why he calleth or taketh more men to help him, it is to the end that they may at once tend upon and dispatch several occasions, and also these are all of them to be subject to the Master's order, and all the rest orderly to be subject one to another. Thus did God ordain one Moses chief governor to whom God committed the government, (which did nearly resemble God's government in Heaven) but through Man's weakness, (not being able to act like God) therefore God permitted Moses to ordain other Rulers inferior to himself, and those were distributed amongst the People over thousands and hundreds and fifties and tenns. Whereby it appeareth that the end was not that all those rulers should act, in the judgement of the same causes that Moses acted in. Neither were any of those governors (much less were they all) to have equal authority with Moses. This did further appear by the authority that all the judges of Israel had successively.  
I do but labout to set before you, these instances; and it is because I am not like (so far as I know) to have any more opportunity in this World to speak in the cause, blame me not therefore if I propound these things to your consideration, for I and my posterity are like to be subject to what form of government, you establish, and I evidently see that from Government will arise great blessings (if it be such government as God approveth, if it be such as God hath prescribed) than I know that the blessed Spirit of God will rest upon such governors.  
On the contrary I know that if you mistake in government. I do expect that great afflictions will follow, and Governors not entering into their places according to the Rule of God's Word, I shall not expect that the gracious Presence of God, will accompany them, And this I evidently see (by the records of the Sacred Word of God, and by the experience of all Ages recorded) that where government is corrupted, they are a means to draw the People from the sincere worship of God, and they are a means to bring the Wrath of God upon the People:  
I doubt not but there are amongst you many wise, godly, and men precious in God's esteem, I pray God double the Spirit of his grace upon you; and direct you to see much more of God's mind, however let it not be grievous, if I put you in mind of those things which you know, and which are plainly recorded in Gods sacred Word. Moses put the People in mind of the same things often, and so did joshua, and so did Christ, and his Apostles. This is all that I can do by all the instances or arguments I can allege, it is but only to persuade, or put you in mind of what is already recorded, plainly in God's Word which is a bright shining light; all that I can say, (in comparison of God's sacred Word) is far short of the darkest night, compared to the brightest shining light of the day, therefore all that draweth me, (or is any motive to me) in this cause, is this, namely, The records of the sacred Scriptures show such a Government, and such Governors, God did prescribe, in such a manner, and they were blessed by God, they were a blessing to the People, and the holy, good, and blessed spirit of God was given to such. God in his wisdom did so appoint.  
On the contrary I have observed (both from the Records of the sacred Scriptures, and from the Records of all Ages, and from well considered experience) that although the inventions of men, which swerve from the most approved Rules of God's Word, may have a fair show in some men's eyes, yet he that well noteth such inventions shall in the issue find Gall and Wormwood, bitter fruits, and Gods good Spirit doth not accompany such inventions, which causeth me to keep a loof from Man's inventions, especially in such a weighty matter, and of so great, eminent and high concernment, both for God's glory, and for the People's blessedness. I conceive we cannot possible be too circumspect, nor cleave too close and steadfastly, to the most approved and blessed form of Government, and Governors prescribed, owned, and blessed by God, and recorded in the sacred Scriptures, for our learning. Dear beloved Fathers I speak freely, and willingly, and with more liberty of speech to you, because I am persuaded that your heart● do▪ really seek God's glory, because I believe that you seek not yourselves, and have better learned to tread under foot these trifles, these sublunary comforts, and do seek for an immortal Crown of glory provided for those that seek God's glory; you beloved know how to value Eternity better than a moment, better, than this short span of time. Therefore I pray you be not offended.  
But further, where there are many judges of equal authority (though Men fearing God, and seeking God's glory) yet in many, or in some causes, and most especially in the most weighty causes, do not respects sway much? As namely, loath to displease one another, and lothfully to discover themselves? Are not numerous companies, having all equal authority, subject to emulation, to jealousies, yea and sometimes to be so divided, that doth it not sometimes appear so violent, that it occasioneth civil wars? or contentions? I pray you to consider mortal man is subject to frailty. Therefore seeing the Heavenly frame of government is by one ●od, and unto God's Word the whole Host of Heaven is willingly obedient; and considering that that government that God appointed (in the first and purest times, when God most immediately appointed government, to his beloved first borne, and peculiar Church and People) considering that God appointed this form of government, namely, by one Man a chief judge, who had sole power to judge and appoint, and to determine the weightiest causes; is not this the safest way to avoid confusion and contention, and most like to be blessed. Herein indeed will lie the great weight of all the matter, namely, that we cleave close to God's Rules. that so a Wolf may be prevented for getting into the sheep fold. For let us but seek God in those ways he hath appointed seriously, and hearty, and (I doubt not but that) we shall obtain a blessing, a Man sent of God. And then let us never fear, but God will accompany such a man, with his blessed Spirit. Did ever a People seek GOD humbly (following GOD'S Rules) and hearty, and failed? I believe no Record of Divine authority will demonstrate such an example, in such a cause, so prosecuted.  
Object. But was not this form of government, peculiar to the state of the Israelites, is it not abolished, at the coming of Kings?  
Answ. I desire every one that doth unfeignedly desire to do Gods Will to be wary of this Objection, and consider that it is too much for us to turn aside from God's Institutions; but to deny God's Institutions, this is a sin of a deep impression. How often doth GOD bid us beware that we do neither add, nor diminish? this being duly considered I answer.  
First, this Order of government by judges, in this manner, was Gods own Order. God did most immediately appoint this Order.  
Secondly, God did prescribe this, to his Church and People, before the Law was given. Moses was appointed, and had his power and place, and the rest of the Judges were orderly distributed, before the Law was given, at Mount Sinai.  
Thirdly, this order of government was continued, confirmed, and blessed immediately by God himself under the Law.  
Fourthly, this O der was further confirmed by GOD, when the People in the Days of Samuel desired a Government by Kings, which appeareth in that GOD plainly affirmeth, that the People cast God off when they altered this form: and further it appeareth that God was the same long after, by the expressions of the Prophets.  
Fifthly, there was never any Government since▪ to this Day, to be compared with this Government, nor so blessed by God, as appeareth by the Records of the Chronicles, and the books of the Kings of Israel, and juda: to which we may add the experiments of all Ages.  
Sixthly, God's Wisdom is most perfect, and God is unchangeable.  
Seventhly, this Order was never repealed in any Age to this day.  
Eighthly, the Promises of God in the Scripture, do plainly show that when God will have mercy upon his beloved People, it shall be showed the most eminently, and apparently, by restoring judges as at the first, and counsellors as at the beginning.  
Ninthly, this government by one chief as head and governor doth the nearest resemble, that Heavenly frame of government.  
Tenthly, consider who ever thou art that harbourest such thoughts, that such thoughts do arise from unsound Principles, I believe, not well balanced considerations. Because admit or suppose thou were left at liberty, now to prescribe a form of government, what form of Government couldst thou invent? Consider that God witnessed evidently and eminently, that (when God prescribed government by Judges (in such order as Divine records do mention) this form was better than any other Nation, had in the whole World. No Nation was so blessed by God in those times that had Laws and Ordinances so righteous (by which is meant Governors or judges, and Laws to be their Rules) as God in those first and purest times did prescribe to his first borne Son.  
And further consider, that we are not now a separated People from the true Israel of God, we are not strangers to those Laws which God, then in those times, gave to them; but contrarily we by Faith in jesus Christ, are engrafted into the true Olive Tree, we now are part of God's household, and do subject to all the Laws of God's first borne Son, and though they were our elder brethren, yet now also God hath, in his rich abundant, and not to be sufficiently expressed mercy, begotten us also to a lively hope, so that we also are their younger Brethren.  
Therefore for any man to conceive, that he could invent a better form of government, than any in the World in those times had, and a better form of government, than God himself did the most immediately prescribe, and own, and confirm, and bless; such a man (if there be any such) had need to consider this matter first very advisedly; least wanting wisdom, to prescribe and power to uphould, and power to bless and prosper such his inventions, he should be found to be an opposer of God himself, and likewise exalt his wisdom above the wisdom of God.  
The next matter I conceive it will be meet to propound to consideration; other judges or governors, that are in order inferior to this chief Judge before mentioned. Exod. 18.25. And Moses chose Men of courage out of all Israel and made them heads over the People, Rulers over thousands, Rulers over hundreds, Rulers over fifties, and Rulers over ten, Ver. 26. and they judged the People at all seasons, but they brought the hard causes to Moses, for they judged all small matters themselves.  
The end wherefore judgement or judges were thus distributed, is to that intent, that both the chief governor may not be over burdened, nor the People over burdened, recorded Exod. 18.18. Thou both weariest thyself, and this People that is with thee greatly: the end being duly considered, we may more easily distribute the governors: Governors are suitable to this proportion to be distributed into the several Shiers, Cities, Towns, and Places, where the People live. (which plainly appeareth the end being considered) for the very affection of a loving Father is so prevalent, that love causeth him to seek the comfort of his children, and to provide for their comforts, and conveniences; to this purpose the Apostle saith, that he is worse than an Infidel that provideth not for his Family. Now consider that the Commonwealth in some respect, is the Family of the chief Governor.  
It is a lamentable case to consider, have not the People been, (I could wish it were not so still) forced to travel many miles, to their great detriment, for to get those causes decided, and determined, that might with much ease, have been ended at, or near to their own dwellings. Yea moreover have they obtained the determining or ending of their causes, without making many or divers such chargeable journeys, to the undoing of too many Men, Widows, and poor Fatherless Children; have not many for want of means, been forced to lose their rights, and lawful maintenance? Consider of it dear Fathers, and now let it be remedied, and doubtless God will shortly say unto you, well done good and faithful servant thou hast been faithful in these things, come be ruler over more and better things, enter into thy Master's joy.  
But on the contrary consider that oppression is a crying sin, God will certainly hear the cry of the oppressed, the cry of old, and young, the cry of the Widows, and of the Orphans, God will certainly hear them, God will do it, for the Mouth of the Lord hath spoken it. Therefore dearly beloved Fathers, I humbly beseech you let Governors be distributed into the several Shires, Cities, Towns and Places where the people dwell. And keep close to the rules prescribed in these first and purest times; namely, let the determination of causes be in proportion, to these first patterns, let not the end be neglected, which is, that God's Laws be observed, and the People may be eased. I pray you to consider what is recorded concerning Samuel, that good and pious Governor, he, rather than the People should travel far, did travel himself to the places where the People dwelled. 1 Sam. 7.16. And Samuel went about year by year to bethel, and gilgal, and Mispeh and judged Israel in all those places. No doubt he appointed Judges all over the Land, that did judge the people l kewise. I pray you to avoid multiplicity of judges, being of equal authority to judge at one tim●, in one and the same cause, I believe, it will not be so much for the People's comfort, not so suitable to the first and most pure institutions, and, I believe, t will be too great a burden to those that should be Governors, in such causes, in such a manner constantly.  
I do conceive that from that end of the multiplying Governors, recorded Exod. 18. which was to ease the People, and Moses, and that God's Commandments might not be broken; and from the acting and precedent that Moses left there recorded, it appeareth, that many governors are needful in their several places, but not many governors of equal authority, constantly to act in one cause, and not in the weightiest causes more and most especially. My reasons mentioned are gathered from the precedent and wisdom of God himself.  
Now I shall proceed to describe that way, for the calling or entrance of th●se governors into their places. Being a matter of the highest and greatest consequence to us, next under God, we cannot possible use too much diligence, nor too much intention, nor too much watchfulness in this matter; which doth so nearly concern the glory of God and the good of us, and of our posterity. I find that God doth describe a clear, evident, and great difference, between the chief, or principal judge or Governor, and the other Governors inferior to them, in regard or respect of their callings, or of Gods sending them, into, and unto those places of government; therefore I shall observe the wisdom of God, who first ordaineth the head, or chief governor▪ and shall begin with the chief Judge.  
We find that God did himself immediately appoint Moses, Exod. 3.10. Come now therefore I will send thee unto Pharaoh, that thou mayest bring my people the children of Israel out of Egypt. Ver. 12. And certainly I will be with thee, etc. Here is Moses call: so likewise God did immediately appoint joshua. Read Joshua. 1.1. Now after the death of Moses the servant of the Lord, the Lord spoke unto joshua the son of Nun, Moses Minister, saying Ver. 2. Moses my servant is dead, now therefore arise go over this Jordan, etc. Read. Num. 27.18. And the Lord said unto Moses take joshua the son of Nun in whom is the spirit, and put thine hands upon him, etc. We may note here that in the Verses before, Moses did earnestly entreat God, that he would appoint a Governor, or Shepherd, to go in and out before the people; Moses knowing of what concernment it was to God's glory and the people's good, that the people should have a good shepherd, note that God doth not presently answer Moses thus, let the people choose a Governor themselves; but on the contrary, God owneth this way, of his own prescribing, as appeareth, because as God did immediately choose Moses, as is before considered, so also here again God proceedeth as before, and doth immediately choose joshua, to be the chief governor of his people.  
And secondly we may observe, that God giveth this further manifestation of his mind, in these words, in whom is the spirit, wherein, and whereby God showeth, that the People might have erred if they had chosen, for they could see but the outward man. But God knew exactly who would be for his glory and for the people's good, he knew in whom his blessed spirit was. Next read Judges 1.1. After that Joshua was dead the children of Israel asked the Lord saying, who shall go up for us, against the Canaanites. We may here note, that the people had been so well instructed in the days of Moses, and joshua, that they did account it to be God's Will, and their duty, to let God choose their chief Governor; no doubt this people did not do this unadvisedly, but upon knowledge, and due consideration, that it was the Will of God; and that it was the most surest, and safest way for them, that God should choose their principal Governor for them. Therefore they used the means, they enquired God's mind who should govern them. And it is to be duly considered that this People (nor any of their posterity) did never seek God in such weighty Causes, Humbly, Hearty, Earnestly, but God did usually, mostly, if not always, condescend unto them, and answer them graciously, whether they enquired God's Mind by the judgement of Vrim, or whether by lots, I cannot tell; but God answered both these ways, and God owned and prescribed both these ways; as appeareth by Samuel his practice in choosing Saul by God's immediate direction. 1 Sam, etc.  
We may note further, that the people are recorded by God, to be a people that did cleave close to, and were observant of, God's Commandments, Josu. 24.31. And Israel served the Lord all the days of joshua, and all the days of the Elders that overlived Joshua, and had known all the works of the Lord, which he had done for Israel. We may note that after this Generation, the people grew wanton and forsook the straight, and pure ways of the Lord; therefore the Lord delivered them into the hands of their enemies, Judge, 2.12, 13.14. But the way that God helpeth them, is by raising up Judges, Judg. 2.16. Read Judges 3.9. And the children of Israel cried unto the Lord, and the Lord stirred up a Saviour to the children of Israel, and he saved them, Ver. 10. And the Spirit of the Lord came upon him, and he judged Israel. Here we may note, that it is not a vain thing to seek the Lord, for although the people had done wickedly, yet when they cried unto the Lord, the Lord heareth them.  
And secondly, we may note, that God owneth this way; that himself chooseth Government immediately. Thus we may read that God did immediately send Gideon. Judg. 6.14. And the Lord looked upon him and said, go in this thy might, and thou shalt save Israel, have not I sent thee. I note that where God doth immediately send, or appoint government from the days of Moses, to the days of Samuel God doth not institute or appoint the Son, to succeed in Government, next after the Father's death; and this continued all the time of those first and purest times, and those times wherein God did most immediately appoint Government in favour, and in mercy, to his Church and People. Whereby it plainly appeareth that succession from the Father, to the Son, was none of God's institution, in those first and purest Times.  
God chose Samuel to be Governor, or chief Governor immediately; by which (and by the former Governors mentioned before) it plainly appeareth that God did prescribe, and own, and bless this way, it appeareth that it was God's mind, and will, to choose Governors himself immediately. The next way that God did prescribe of choosing governors, was by lot; whereby God did immediately choose the chief governor, recorded, 1 Sam. 10.19. Now therefore stand you here before the Lord according to your Tribes, and according to your thousands. Vers. 20. And when Samuel had gathered together all the Tribes of Israel, the Tribe of Benjamin was taken, and afterwards he assembled the Tribe of Benjamin according to their families, and the family of Matri was taken, so Saul the son of Kish was taken; and Samuel said, See ye not him whom the Lord hath chosen.  
By this place it plainly appeareth, That God did ordain this way for the choosing the principal Governor namely by lots, whereby God is said to choose. There were some Judges, the manner of whose choice is not so expressly recorded (those most eminent) are such as God first raised up, and used as instruments in more than an ordinary manner; such, for aught I know, may be made useful for God's glory, and for the people's good, such as God hath raised up to work deliverances for the people, such as (in that respect) may be called Saviour's, and such as are men well known to be men of courage, humility, and p ety: We find, That God afforded deliverances, protection, and peace to the people, by such men as, for aught I know, were so raised up; this way is the nearest to these most pure and immediate callings of Governors by God to their places in those first and purest times. But this is not so safe and clear a way, (so far as I understand:)  
First, Because we read not, we cannot find it recorded, (that I can find, and I have searched the Scripture with diligence,) that God did appoint the people to choose that way: Consider, That those acts that the people did, are not therefore God's Commandments and Institutions, for than we must follow them in many actions, which would be vain to conceive.  
Secondly, The People may err, and are much subject so to do.  
Thirdly, God's Law is express, we may not add nor diminish, we may not turn to the right nor to the left hand, to or from God's Commandments.  
Fourthly, I believe the promises of God lead us to choose most exactly, according to the purest Institutions, noted in Isai. 1. I will (that is, God will) restore thy Judges as at the first, etc. that holdeth out as in the purest times, etc. Before I make Application of what is mentioned, touching the calling of these chief Judges, I conceive it will be needful to answer an Objection, which is this:  
Object. May not the people choose chief Governors? did not the people choose Jepthtah?  
Answ. The exact manner of Jepthtah's choice is not so plainly described, but that, for aught I know, they might have some further enquiry than is set down; much we read not of Jephthahs' acts, this is to be noted concerning him, That he did such an act as no other Judge did, (that we re●d of,) namely, he vowed such an unllimited and unlawful vow, as occasioned him to sacrifice his daughter, (and so he did) which was the direct breach of God's Command in a high degree.  
But secondly, consider, That it is a safe way in dubious matters, (especially in such eminent matters as do so immediately concern God's glory, and the people's good) to walk by the plainest, by ●he most evident ways that God hath prescribed.  
3. God saith expressly with many threaten, and many times, That we shall neither add nor diminish from his Institutions: Now this is evident, That God choosing immediately either by voice, by Prophet, or by lot, is Gods own appointment, It is without denial or question: and God foreseeing that the people would corrupt their ways, and break his Institutions, by desiring to be governed by Kings, yet God was so jealous of his honour, and tender of the people's good, in the choice of the chief Governors, that he saith expressly, Deut. 17. Thou shalt make him King whom the Lord thy God shall choose: Therefore considering that we may neither add nor diminish, it is without comparison much safer to choose by God's plain Rules: For in both the Government by Judges, and in the Government by Kings, it is to be noted, That God did immediately choose Governors; and I cannot see that a people that will follow Gods express Command and Precedent, can avoid but that God (and not men) must choose the chief Governor: It is expressed and recorded, That God raised up Judges, and made them Saviour's to the people; but because the manner how God raised them up, is not so plainly expressed, therefore (I conceive) that it is the safest way to follow the plainest and clearest ways, by which are plainly declared, the manner how God did choose, and wherein God did act, own, and most eminently bless; but where God raiseth up men, and maketh them eminent Instruments for his glory, and by them worketh deliverance to a people, in such a case I dare not oppose it, doubtless, I believe, it is a way nearest to Gods immediate callings, and nearest to the plainest Precedents recorded in the sacred Scriptures.  
Fourthly, If the people choose, they are subject to err and mistake, they see but the outward appearance, and they may intent one man, and it may be a great number carrieth the choice to another, or they may be mistaken in the man most meet for Government, which will appear, if we consider, that Samuel, a wise and holy man, was mistaken in choosing but amongst one man's children, how much sooner may we be mistaken, when we, having less understanding than Samuel, are to choose out of a multitude, and we may be overpowered by money, by friends, by kindred, by beauty, by eloquence, by fraud, or force, or ways we know not of.  
Fifthly, Experience may teach us, That people do err very often, and choose those men to be their Judges or Governors, that prove direct enemies to them and to their posterity; witness Abimeleck, and a multitude of others, recorded for our learning, and for our instruction.  
Sixthly, God never erreth, and he doth bless with his holy Spirit men of his own sending.  
Seventhly, God complainenth of this by his Prophets, formerly cited, saying, They had Kings, but not by me; Princes, but I knew it not.  
From the premises may be gathered three ways, whereby Governors were in those first and purest times chosen and ordained; two of them are very clear, the third I dare not absolutely oppose, but leave it to the consideration of the godly-wise-hearted: I shall propound to consideration somewhat touching the particulars, and then make a general Proposition, to consideration, touching all the three jointly, as God shall assist.  
First, concerning the immediate Call of God by voice, or Prophet, or some such way as God shall see meet; I know no place of Scripture that doth declare, That God will no more appoint Governors as at the first, as he did Moses and Joshua.  
Secondly, This Prophecy, Isai. 1. holdeth out much, for these words [as at the first, and as in the beginning] may (for aught that I know) be determined by God, to be accomplished in the full latitude, namely, as in the time of Moses and Joshua: That Prophecy, Dan. 7.27. (in these words) And the Kingdom, and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the holy people of the most High: This seemeth to me to import, That God intendeth to do great things for his people in these latter times: Read Micah 7.17. According to the days of thy coming out of the Land of Egypt, I will show unto him marvellous things: This (to my apprehension) holds out, That God will do marvellous things; God is not limited within bounds, he can do as great things now in these latter times, as in the former times. Thus in other places.  
Thirdly, I believe, That (with limitation and submission to God's good will and pleasure) we may safely present our humble prayers to God in the Name of his Son our blessed Saviour, That he would be pleased to appoint our chief Governor for us: The Lord was so far from rejecting the people, Judg. 1.1. when they sought his gracious favour in this particular, that he graciously granteth their request; God doubtless will not be offended, when people, with the greatest care and diligence, cleave closest to him; the Apostle willeth us, That in every thing our request should be made known unto God by prayer and supplication.  
Fourthly, This way is a way that God did most immediately act, appoint, and practise▪ and bless, from Moses to Samuel, and God never repealed or contradicted this immediate way of his; God is unchangeable: If the people formerly cast off God, and therefore God removed from them, and hid his face from them, they never turning to God to seek his face, being much hardened in their sins; yet if God now give us hearts to repent, and to see the evil of them, and of ourselves, and to turn again, and to long, and lament, with an earnest affection, to do Gods will, without turning to the right or to the left hand, without adding or diminishing; and if we do humbly and unfeignedly seek his favour, who can tell but God may fully answer our petitions? God hath done already so much for us, in opening a way to further us in this particular, as hath not been from the days of Samuel to these times: I believe I may safely affirm it.  
Fifthly, Consider what a rich jewel, what a precious favour we shall obtain, in case that our good God hear our petitions, and do immediately appear in the choice of our chief Governor, for than we shall be sure to have a true Shepherd, (and not a Wolf in sheep's clothing,) than we shall be certain that the good and blessed Spirit of GOD will rest upon such a man, (and not an evil and deceitful spirit,) then the people shall be drawn to God, (and not caused to forsake God,) then the people will be blessed of God by the means of such Governors, then shall we obtain a man from the Lord, then shall we have Judges as at the first, and Counsellors as at the beginning: Consider I pray you, is not this jewel, this precious favour worth the looking after? Is it not worthy our most fervent prayers? Have we not safe Rules (and clear) to warrant and to direct us to cry to God in this very case of Government? Did not Israel cry to God, and inquire of God for Governors? Did not God himself prescribe and practise this way to choose Governors himself most immediately? Are we not commanded, that in every thing our requests should be made known to God by Prayer and Supplication? Did ever a people return empty from God in such seekings of God? Nay, is it not evident, that (usually, mostly, if not always God answered graciously, and granted people's request in this very case of chief Governors?  
Consider further, you have endured much trouble, war, and bloodshed about Government, if we should now fall short, and mistake in our governors, than our labour is lost, we are undone: But on the contrary, if we obtain a man from the Lord, we shall have a rich recompense for all our former labours. Therefore l●t us not lose such a precious favour for want of ask at the hands of the Lord: Who can tell but God may immediately answer us in some way of his own prescribing? however let us not fear, nor doubt, our prayers shall not be in vain, they shall be kept in God's good treasury.  
Sixthly, Consider that if you should mistake in the form of Government, or in the persons, (which must govern us all,) such mistakes are very hard and difficult to be amended; for when a Government and Governors are established, let experience teach us, that we may sooner be sensible of our misery (which is not ordinarily taken notice of, nor truly discerned) then know how to be free: we may cry out, but not be able to help ourselves. It is a long time since any man durst plainly show to his familiar friend, where his grievance lay, if it concerned Government. Consider it warily, and deeply, and throughly, for the glory of God, for the good of thousands, and that your posterity and yourselves may remember with joyful hearts, how you preferred Gods Prescriptions, Gods Rules, Gods Precedents, and the true good and safely of your Nation, before any other momentany, light, and vanishing deceiving respects whatsoever.  
Seventhly, Consider that where people choose the form of Government and Governors, they are most usually mistaken, because they can discern no more but the outward appearance (and few amongst many can discern that) they know not who God knoweth to be meet: kindred is a relation that in outward appearance is of great force; but by that means Abimelech obtained the way to Government, Judg. 9.2. Say, I pray you, in the audience of all the men of Shechem; Remember also that I am your bone and your flesh. Vers. 3. Then his mother's brethren spoke of him, in the audience of all the men of Shechem, all these words; and their hearts were moved to follow Abimelech, for, said they, He is our brother. But note what followed, Vers. 23. But God sent an evil spirit between Abimelech and the men of Shechem; There you may read what misery and bloodshed befell the people.  
I would shortly note three things from this Example.  
First, That even those that immoderately thirst after Government, are usually unmeet men.  
Secondly, It usually is a means for the hurt of such Governors, and usually a means to shorten their own lives.  
Thirdly, That it usually, mostly, proveth very bitter to those very men that prefer others for by respects; and it is very dangerous when people venture to choose the principal Governor, and do not therein seriously inquire of God who shall be the man that shall govern them: And as we have many examples in this kind; so, on the contrary, we shall find them blessed that let God choose their Governor in chief.  
But further, Remember that Samuel was mistaken in the person (amongst David's brethren) fit for Government; how much sooner may we be mistaken? How many have been lifted to chief Governors places by kindred, by unadvised multitudes, by fraud, by force, by eloquence, by beauty, by hypocritical pretences; Therefore I pray you suspect your own hearts, lean not to your own wisdoms; for although Custom have overshadowed Truth from our view, for a long season, (so that Truth looketh so strangely, now we see it, that we can hardly believe it is Truth,) yet now I pray you let us own Truth, lest, if he depart again out of our sight, we shall not know him again: Therefore I pray you seek after God's Rules of Truth, take his counsel who shall be our chief Governor, and this benefit will certainly follow, The good and blessed Spirit of God will rest upon that man.  
Next concerning lots, this is a way that God himself prescribed (though at some more distance) as appeareth 1 Sam. God directed Samuel that the people should choose their chief Governor this way, namely, by lots; by which way the Lord (and not the people) did appoint their Ruler: And Samuel no doubt had respect to Gods prescribed Rule, Deut. 17. Thou shalt make him King whom the Lord thy God shall choose: whereby it appeareth evidently, that Samuel so understood God's will in that Scripture, that there was a clear difference between God choosing a governor, and the people's choosing a governor; therefore he chooseth a governor by lot, wherein and whereby God chooseth: therefore God's direction and institution is, that God shall choose: This is most for God's glory, and for the people's greatest safety. Lots are Gods own Ordinance, as appeareth in many places, Josh. 7.17. So Joshua risen up early in the morning, and brought Israel by their Tribes, and the Tribe of Judah was taken: And he brought the families of Judah, and took the family of the Zarhites, and he brought the family of the Zarhites, man by man, and Zabdi was taken: And he brought his household, man by man, and Achan was taken. God could have showed to Joshua, who was the man, so well as he shown to him that there was an offence; but he causeth Joshua to inquire his will in such a way as God had prescribed: This showeth, that in difficult cases God ordained that people should inquire his mind by lots: and this Samuel knew, and therefore he enquireth God's mind by lots, in this very case of government; this was never repealed to this day: for God is not yea and nay, God is not contrary or opposite to his own Rules: This is certain, it is better and safer for people to be directed by God to choose the man; yea, although God for our sin should be angry with us, yet even in those causes it is better to fall into the hands of God, then into the hands of man; and this David well considered, when he chose to fall into the hands of God, and not into the hands of man: But further we may observe, That this was the usual way (namely, by lots) that the people took, to inquire God's mind in weighty and difficult causes, as appeareth, Iosh. 18.6. I will cast lots for you here before the Lord: thus Vers. 8, 10. read 1 Sam. 14.42. And Saul said, casts lots between me and jonathan my son, and jonathan was taken: Here we may see that God appeared, and gave a true determination, and this was a way to avoid strife: Read 1 Chro. 26.13. And they cast lots, both small and great, for the house of their fathers: Here again we may note, That this use of lots was to show what Gods mind was, and to prevent all jealousies or indirect means, and to prevent strife. Read Nehem. 10.34. We cast lots for the offerings of the wood, even the Priests, the Levites, and the People. Read jonah 1.7. And they said every one to his fellow, come and let us cast lots, that we may know for whose cause this evil is upon us; so they cast lots, and the lot fell upon jonah: By this it evidently appeareth, that the people in weighty cases did inquire to know God's mind this way, namely, by lots.  
Secondly, We may observe, That God doth answer the people this way.  
Thirdly, We may observe, That the lot did not err, nor fail to show, that which the people sought to God for. Read Act. 1.24. And they prayed, saying, Thou Lord, which knowest the hearts of all men, show whether of these thou hast chosen. Vers. 26. And they gave forth their lots, and the lot fell on Mathias. This showeth, that lots were not abolished, but they are now of the same use that they were under the Law; this is an example of the Apostles, men in an extraordinary measure guided by the good and holy spirit of God; and this was written no doubt for our learning; this was and is a clear and evident direction in the very case of governors, for the Apostles were God's Ambassadors, his own Witnesses, they were the Penmen of the holy Scriptures; this matter was an eminent and a weighty matter, they chose but one of two: The Reason is evident, because the nature of their cause required no more.  
First, Because not any amongst all, although holy, would serve, they must be men that had been the most noted to be eye-witnesses of what Christ had done and suffered, and so that they had seen and heard those things themselves.  
Secondly, The Apostles were present that had an infallible spirit.  
Thirdly, This cause differs from the Governors of a Commonwealth, because God in his wisdom ordered the Governors of a Commonwealth to be chosen by God out of all the people: and I do conceive (with due and humble respect to those that shall see God's mind more clearly) that it is the safest way to follow the most direct and evident Rules prescribed, owned, and blessed by God, in the same cases: Now it evidently appeareth, that the Prophet Samuel (directed immediately by God himself) did choose out of the whole twelve Tribes of Israel; by that means God did fully choose (according to Deut. 17. to make him Governor whom the Lord did choose immediately) in this very case of choosing the Governor of a Commonwealth; for, in this case, this precedent by Samuel was a certain and an approved precedent, in choosing the person that God saw meet to be chief governor; This was not about the form of government, whether it should be by judges, or by Kings, for of that matter God shown his mind by Samuel before, expressly witnessing against the form of government by Kings: but this was a Rule to show how God is said to choose the person that he seethe meet to govern: I leave it to the consideration of the godly.  
From these places before mentioned, first, I observe, That it plainly and clearly appeareth, that lots were ordained by God, and that God owned them, because God truly appeared, and truly gave answer by them, and because that God blessed this way of his own devising.  
Secondly, I observe, That the lot (when men cast themselves, or referred themselves, wholly to, or upon God, in such cases) did never err, it always gave a true direction, a true determination in all weighty causes: Search the Scriptures, and it cannot be found, that the lot ever erred. Let not as fear therefore to choose our chief governor by lot; for let us not doubt, God is the same unchangeable God, yesterday, and to day, and the same for ever: Will not this way compose all our differences? Will it not heal all distempers? Will not this way end all our strife? Will not this way keep out all Wolves, and Foxes, and other beasts of prey? Shall not we by this way return again to the Lord? and by this means God shall be our King, his Laws our guide; by this means we shall obtain a man from the Lord, and we shall be blessed, and Peace and Truth shall meet together; and so shall we have judges, in some proportion, as at the first, and Counsellors as at the beginning, and we shall be called a faithful City.  
Thirdly, Let us remember the great effusion of blood that hath been shed, and the great envies, hatred, malice, that is at this day reigning in the Land; Is it not in every Country, in every City, in every Pa●ish? Nay, there are but a few Families (comparatively) where there are not some breaches about this matter; and what the issue will be, the Lord knoweth: If therefore there be any bowels of pity, if you love God's glory, if you be lovers of peace and truth, then fear not to trust in God in this matter, God is not changed. Do we not trust our Souls with God? and shall we not trust God with our Bodies? The Lord give us understanding.  
And now I shall speak a word to the third way of choosing Governors, it is said in sundry places of Scripture that when the people had forgotten, or cast behind them, God's Commandments, yet even when they earnestly sought God's help, God's counsel, than God stirred or raised them up a Saviour, or Deliverer. The way being not so plainly described, where we may take notice of the people's negligence in not seeking to God for Governors; for at such times when the people committed such wickedness, (we shall usually find that) the State or Commonwealth, was vacant of a chief governor. Read Judg. 3.7. So the children of Jsrael, did wickedly in the sight of the Lord. Ver. 9 And when the children of Israel cried unto the Lord, stirred them up a Saviour, and he saved them. Ver. 10. and the Spirit of the Lord came upon him and he judged Israel; We may note here, that the people were negligent in enquiring of God before their distress, for a chief Judge, the state was empty. And we may note that till they sought the Lord, God suffered them to be afflicted, but when they cry unto the Lord, when they do cleave to the Lord, the Lord relieveth them and showeth to them mercy this way, namely by stirring them up a chief governor. And further we may note, that when God putteth his spirit eminently in such a person, than he judgeth Israel, no doubt but the Spirit of God came upon him in some extraordinary manner. Read Jud. 3.12. Then the children of Israel again committed wickedness in the sight of the Lord. (This was after the death of their former governor) Ver. 15. And when the children of Israel cried unto the Lord, the Lord stirred them up a Saviour, etc. Jud. 4. The children of Israel again committed wickedness. Ver. 3. And the children of Israel cried unto the Lord: and we may there read how the Lord shown them favour by stirring up a Saviour. Where the Man was nominated that was their leader by the prophetess Deborah, but Deborah at that time judged Israel▪ Ver. 4. And so Deborah by God's appointment, I believe, judged Israel to the day of her Death.  
The next was Gideon, Judges 6. He was immediately called, concerning divers Judges it is not so expressly noted, after what manner God stirred them up. Whether it was by immediate Revelation, or by Prophet's direction, or put his Spirit into their hearts, and made them to be notable and eminent deliverers of the people. In all such dubious cases, the safest way is to follow the most evident, and clear Rules, Wherein, and whereby, God doth most evidently prescribe, own, and bless. Now consider, that God's immediate call is clear without all doubt, and choosing Governors by lot, is evident, and clear, to be a way that God himself prescribed, and the lot never erred.  
The third way is more dubious, yet I dare not oppose it, where God raiseth up a man, and maketh him an eminent deliver of his Church and people, if the people in such a case choose such a man to govern them, God may bless it, this way is left recorded in the sacred Scriptures, and we find that thus far God blessed this way, that he made such Men (so raised up, or stirred up by God) to become saviours, the people were protected, and not devoured, and the people were blessed with peace in their days, this is the nearest way next to the former, but in any wise take heed not to establish government by succession, from Father to Son, we have tasted deep of the cup of affliction in this kind. The Father a good man, the Child otherwise, the Father holding one opinion, and the children another, this plainly appeareth from the Divine Records in the Sacred Scriptures, and by the late sad experiences, in this kind.  
We may plainly see the bitter fruits the people reaped, by Government from Father to Son, if we consider and compare the fruits by judges, with the fruits that the people reaped by Kings, which succeeded by succession; Note well, that the Government had continued from Moses to Samuel, which was many hundred years, many generations; and yet we see God so blessed these judges, that (came not in by succession, but) were by God appointed where he saw meet, Read 1 Sam. 9.8. And the servant answered Saul again and said, behold I have found about me the fourth part of a shekel of silver (which was about five pence, Read Gen. 23.15.) that will I give the man of God to tell us our way: note well the plainness, and godly humility, of the judges in those times, that would accept of five pence.  
Note likewise, that in a short time when the Government, went by succession from Father to Son, the case was altered, we may note in three or four generations, the governors built stately houses, rich gardens, a thousand Wives and Concubines, great multitudes of Charets and horses, these things were directly against God's Commandments, Deut. 17, In any wise he shall not prepare him many Horses, neither shall he take him many Wives, neither shall he gather him much silver and gold: but we may note, that Kings quickly overtoped, and annihilated Gods Laws; This God knew, when God put a bit in the mouth of Kings, to curb their pride, Deut. 17.18, 19 namely, God's Laws, that so their hearts should not be lift up: but these Laws would not hold them, their hearts were above God's Laws; God warned the People of this, the 1 of Samuel, but the People would not hear till, they cried out under Rehoboam by reason of their oppression, I believe a doorkeeper would not now accept five pence.  
Dear beloved Fathers, if you should consent to government by succession, it might be just with God, to let their hearts be lift up like to Rehoboam, that God might make their little finger bigger than the former King's loins, the Father chastised us with rods, but the Son may with scourges. I pray you therefore let us have plain, humble, blessed judges as at the first (not chosen by succession) but as in the beginning.  
I shall now from these considerations make one general proposition (and humbly lay it down at your feet, dearly beloved Fathers) which is, Considering the sad and lamentable envy, emulations, strife, differences, that have been, and are at this day in the Nation; may it not be meet, solemnly, after an extraordinary manner, to humble ourselves, and to cry unto our God for direction who shall be our governor? It may be, before the time (which you set apart for this occasion) be expired, God may reveal his mind in some extraordinary manner; but if God appear not, then let us, within some little considerate time, (before the time be ended, which God directeth you to set apart for this work) proceed to choose by lot; It is a safe way, it is a way God himself prescribed, it never erred: Will it not be a way to remove all jealousies and subtleties, and to compose all differences, and to put an end to all strife? But, dear Fathers, I pray you however, in some convenient time, choose some one chief Governor, eminently known for courage and for piety, and give him all the lawful power that God in his wisdom, gave unto Joshua, and to other lawful governors; This will be a way for God's glory, and for the peoples (for us your children's) safety, and comforts, for God's Wisdom is infinitely beyond all man's inventions. I pray you let us not have a Titular Governor, if you shall not think meet to condescend to any of these ways, I know whom I trust; and I hope I shall show myself obedient, in all lawful matters, to such as God, and you, shall see meet to appoint, and I shall not cease to entreat God so to direct you with his good and blessed Spirit, that you may do that which is well pleasing to him.  
Now I conceive it will be meet to speak something touching those Governors inferior to the former, which are for the glory of God, for the ease of the chief Governor, and for the People's ease and comfort.  
Now again I look upon the most glorious, perfect, and beautiful frame of Government, which the blessed Angels do, (and the elect children of God shall) enjoy to all eternity. Where I find one blessed God, the governor, and the rest all appointed and distributed into their several places by the power, and wisdom, of that blessed God. This leadeth me to conceive, that God proportioneth his Works, like unto himself, for so God did in the Creation of the World, and the creatures therein, God made one man governor of all the creatures upon Earth, and that man named the Creatures, and disposed other matters: it had been man's happiness (provided that God's glory had been maintained) that the government of the World, might have continued in, and according to that lovely order. Secondly, God made that one man in his own image, like to himself, and I believe we shall find that God composed, or framed the Government of his Church, and People, in some proportion like to the frame of the Heavenly Government: my time will not admit to speak much of that blessed Spirit of God, part whereof God did communicate, or bestow upon Moses, and so let him represent his place, so far as might stand with God's glory, that is so far as Moses might be subject to God's Commandments, for therein God reserved to himself his own glory, in Adam, the great Emperor, or governor of the World. Yet he was subject to God's Commandments; from these considerations I shall proceed.  
When God, in those first and purest times did appoint the distribution of governors, recorded thus, Exod 18.25. And Moses chose men of courage out of all Israel, and made them heads over the people, Rulers over thousands, Rulers over hundreds, Rulers over fifties, and Rulers over ten. Here I find that God gave Moses authority, to appoint the governors, that were to govern the People. Which authority, I do believe, doth undoubtedly belong to all good governors, being chief governors, only this is to be considered, that the People here were ne●re to Moses, so that Moses knew many, or all of them. Therefore I believe that God, that is the God of wisdom, and of Order, will allow, that where People live further off, and the chief governor may not know all the men, whose dwellings are further off from him, and therefore cannot so well know the qualifications, and fitness of men for government, in such cases it doth much differ; but Moses must (I mean the chief governor must doubtless) approve of all governors under him, that govern for God's glory, and for the People's good, ease, and comfort; There must be no inferior governor that he approveth not, for that would be directly against the frame of the Heavenly government, and against the express letter of these first, and purest institutions. And Moses must, I mean the chief governor must, choose immediately (if it be possible with convenience) the chief next to himself, namely the governors of thousands, this most nearly resembles God's Precedent. God chose Moses, and Moses chose them under him, the words are express, and I dare not alter them; I dare not prefer my wisdom, before God's Wisdom, nor dare I add, nor diminish, to or from God's Prescriptions; the rest of the Rulers of hundreds, fifties, and ten, may be chosen proportionable to this precedent, (provided that the chief Governor approve of them.)  
Now that this way, is most for God's glory, and the People's good, appeareth, if we consider that government distributed resembleth, or supplieth that defect of man; who cannot be every where present, nor here all causes (for otherwise they all represent but one entire, and absolute governor) therefore God appointed one chief governor, namely Moses, like to himself; but through the occasion of man's weakness, to supply that defect, God suffereth the Government to be distributed.  
Secondly, it appeareth that this is the best way, that the chief governor should appoint (or at the least approve) the rest, because the Wisdom of God saw meet it should be so, as is expressly recorded.  
Thrdly, consider that it doth strengthen, uphold and knit together the whole frame of Government, forces united are the strongest.  
Fourthly, it doth prevent divisions; and may be a means to reform abuses, when inferior governors are offenders, thus God when he seethe his Laws broken, doth remove, and punish delinquents. For if you should admit of governors against the mind and approbation of the chief governor, it must needs follow, that that State so doing, must be corrupted, divided, or sore shaken, and endangered, in short time; for let but God's Laws take place, and then the governor in chief is subject alike with the rest, and the rest acting for God, have power to punish him, because God is their highest governor, and they must obey God although it be against the chief of men. Therefore the danger cannot be great thereby, but on the contrary, it is for God's glory, and for the people's good, that the chief governor should appoint, or approve of the rest, at the least.  
Fifthly, it will appear to be God's appointment, by the Records in the sacred Scriptures, not only in the first institution (which is the best, and the surest) but also in the continued practice of chief governors, all along, from time to time. This appears joshua 1.17. As we obeyed Moses in all things, so we will obey thee, but Moses had the authority, to appoint governors; therefore joshua had so, and it appeareth by joshua his actings afterwards.  
Thus we may read that Saul, and David, did appoint governors, recorded in many places, and so did the Governors, and the Kings of Israel and juda.  
I shall refer these matters to the consideration of the godly, and of the learned, if any lust to be contentious; I strive not to contend, but contend to be quiet, and seek for Peace, and Truth.  
And now I conceive it is requisite to speak a word, touching the Lawyers. God's Laws if we observe them well, are pithy, and short, they are contained in a little room, if we subtract the Historical matters, (or matter which show Gods actings, and man's actings, which are not so properly Laws, but rather show God's glory, and man's conversation) from the direct Commandments of God; in what a little volume, would God's Laws be contained? which showeth the purity, and excellency of them, of God's Laws.  
The Laws of some Countries contain great Books or Volumes in comparison of God's Laws, many Lawyers look much upon the Letter of the common Laws, I would there were many more looked faithfully to the true meaning of those Laws, contained in the Sacred Word of God. We read but little of other Laws, during the times of the judges of Israel; I do believe that the multitude of Laws did originally spring, from the iniquity of the Lawyers, and from the iniquity of the People, scarce any words were sufficient, so to express the truth, but either the Judge, or the Lawyer or the People, would break through the Law; I believe there is just cause of sorrow, and of shame, to consider it.  
The best way (that I know) to reform this, is to keep closest to the true Original, which is the most true, perfect, and clear rule, and is the rule of all rules; because all other rules, are but derivatives from thence.  
Doubtless our Laws ought to be as few as may be, and those Laws distributed into such several places, where the People dwell, such as do concern those People, in those parts, for the People's ease, and comfort.  
Secondly, the Laws ought to be in our own language, so as the People may read, and observe them; because God doth afford that benefit to the People, in the giving, and publishing his Laws, which are of the most excellency. And if we consider the end why judges were multiplied, as God's glory, was the chief, so likewise the People's ease, and comfort is expressed: so ought it to be in those Laws that are branches of God's Laws, as God's glory is the highest, and true end of them, so likewise the People's ease and comfort, by, and from them, is to be respected. A great help, both for God's glory, and for the People's comfort, is to have good, and faithful judges; for such will not (so much) seek themselves, (which is truly to destroy themselves) as they will seek God's glory, and the People's good. These things have been mightily perverted, yet God hath not left us without hope, but that God will restore judges as at the first, and counsellors, as at the beginning, then shall we be called a City of righteousness, a faithful City.  
What ever I have written in this little Book or Treatise; I do and have only propounded to the consideration of all you that do love, honour, and fear the true and ever living God, who is blessed for ever. I do humbly (with all due respect to the godly and to the learned) acknowledge, I am but a weak frail man, (of myself) I may err; therefore if any man can, and will show we any error (provided that they bring the authority of God's Sacred Word according to the plain and sincere meaning of the blessed Spirit of God) I hope, God will give me a heart, willingly (not constrainedly) to acknowledge any error; I ever held it as a principle, that we cannot please God better, (nor bring more true honour, and safety, to ourselves) then by hunble unfeigned and willing acknowledgement of any of our errors, in some proportion suitable to our offences. Receive nothing from me, further than you find it agreeable to Scripture. But this I say, that in what ever I have here in this Book written, I have set God always in my sight, I knowing that I am ever in his sight, to whom I must give account for what I have written. I account it to be a matter of no small moment to write any Book, neither had I written, if I had not believed God called me to it, (of myself I can do no good matter) but this I do believe that in this writing contained in this Book, I am strengthened, protected and guided by the good and blessed Spirit of the true and everliving God, To whom I desire to acknowledge and give, as is God's due, and my duty, all praise, and service, glory, and honour, and power, because God is worthy of it, for he hath created all things, and for his Wills sake, they are, and have been created. Rev. 4.11.  
Now beloved, and approved Commanders, and Soldiers, you that have been helpers of the Lord against the mighty, although I have not made mention of your Names in this little Treatise, yet you are in my eye as men of precious esteem, and so I believe you are in God's account precious, (I mean such as out of godly zeal, and true love have acted in these Wars, of which sort I b●l●eve) there are many amongst your Army) may I not account you amongst David's worthies? yes, I believe, I may: and further, I believe, I may truly say that many of you, Revel. 21.27. Are written in the Lamb's book of life, and that you. Ver. 24. Are of the people that shall be saved and walk in the light of it. Ver. 1. That new Heaven, Ver. ●. That holy City, that new jerusalem, God himself shall be your God with you. Vers. 4. And God shall wipe away all tears from your eyes, and there shall be no more death's, for the first things are passed. Cham 22.12. And behold I come shortly, saith God, and my reward is with me, to give to every man, as his works shall be. Ver. 14. Blessed are they that do his Commandments, that their right may be in the Tre● of life. Ver. 11. He that is righteous let him be righteous still, and he that is holy, let him be holy still.  
Have you been co-acters in fight Gods battles? and should I or my Posterity, be forgetful, that you, many of you, have borne a means, that we enjoy God's Word freely preached, and that we still enjoy Gods sacred Word in our own Language, and that we are not forced to bow down to dumb Idols, to Idolatry, and that we are not cast into those dark, miserable, noisome, golgotha's, those places which have been the destruction of thousands, where no eye could see, or speak to them, to pity them, where they have been murdered out of the view of men; I mean those accursed inquisition Houses. This comfort only they had (which those workers of iniquity could not take from them) that there was one open place, where the bright and beautiful eye (like to the eye of the Morning when the glorious and brightest Sun appeareth) the eye of the blessed God, and their Maker, looked clearly upon them, and vouchsafed to some of those poor prisoners of hope, to look upon him also; have not you godly Soldiers, been a means, to redeem us the people of England (had we grace to see it, to acknowledge, and be thankful for it) from that Egyptian bondage, a corrupt form of government, wherein we like Lands, Beasts, and Asses, were left as inheritance, from the Father to the, supposed, Sons, the Father of one Religion, the Son of another, did they not run, and ride, with fury, and all possible speed (horse and man) from generation to Generation to seize upon us, thus entering in at Windows, backdoors, and in Bypaths, they (too often) proved, in● sheep's clothing, and the blessed Spirit of God was not given unto them, and they kept the People from true Shepherds, men of Gods sending, upon whom the good and blessed Spirit of God would have rested.  
I should much admire, that all men should not joyfully see, and acknowledge so great deliverance, and salvation; were it not that I consider God's righteous judgements for sin, and also considering how prevalent custom is, insomuch that often times it consumeth truth and yet is lean still, are not your Carrier's horses often very sore loaded? and yet being accustomed to bear burdens, they are even contented, or look no higher, they keep jogging on, loath to go out of their pace, nor out of their accustomed way, although it sometimes be up to their bellies in mire, and dirt, where because of times quick motion, I must leave them to their content, and I and my house will (by God's gracious assistance) freely, joyfully, and with all hearty praise bless the God of our protection, salvation, and deliverance, for our freedom, and better way.  
Have you, dear beloved, godly Soldiers, been used by God, as instruments, to accomplish the precious promises of God, (recorded, concerning Babel's fall, corrupt government, and governors) and should I forget you? No verily, for I believe that the generations to come shall have cause to bless God for you, and your memory shall be blessed; times quick motion, bids me (unwillingly) to forbear, and because (I conceive) I shall never more in this World speak of you, or to you, in this kind, till I believe, we shall very shortly meet (though of ourselves unworthy, yet through the free and abundant mercy of God, in Christ,) with joyful hearts, before God and his blessed Angels, with whom, we shall be, and never more be separated to eternity: this span of time hasteneth, and shorteneth, our glass runs apace, as swiftly as the Sun runs round the World; when our work is done, come Lord jesus, come graciously, and quickly. Therefore I shall at present conclude my speech to you, Revel. 12.10. (being sorry that I have not opportunity to see the faces of many of you, and to rejoice with you for all the great works God (by you● hands.) Numb. 23.23. According to this time, it shall be said, of jacob, and Israel, what hath the Lord wrought?) Then I heard a loud voice, saying, now is salvation, and strength, the Kingdom of our God, and the power of his Christ, for the accuser of our Brethren is cast down. Ver. 11. But they overcame him by the blood of that Lamb, and by the word of their testimony, and they loved not their lives unto the death. Vers. 12. Therefore rejoice ye Heavens, and ye that dwell in them.  
And now beloved Countrymen, let me speak a word to you, may I not say (to many of you) with jeremy, O that mine eyes were a Fountain of tears, that I might weep day and night for the iniquity of the People? is it possible, that after such clear, evident, and wonderful gracious works, and actings, of our good God, (in these very times) that any rational man should be so far led aside and prejudiced, that he should not acknowledge, with joy, and thankfulness, to God, and to those that God hath used as instruments of so great deliverance? it is possible, for some they cry out, Oh the King, the King is gone, (is so great pomp and riches, come to desolation, in one hour)? others, they would have all opinions (openly manifested) to be tolerated under pretence of liberty of conscience; others would have their own opinions, and no other to be tolerated, that they may lord it over their weak Brethren. Others they speak with a double heart as David took notice, and so make ready their arrows, and bend their bows, that they may shoot at all that are upright in heart, Psal. 11. For they speak against Government, and Governors, saying they hate these opinionists, they by this means, show (too evidently by their fruits) that this is but a cloak for their own sins, for under pretext of conformity, they shoot at Government, and governors, and in truth at those that are the humble, true and faithful servants of our God, at all such as are circumspect, and fear to offend God.  
I would first say to them that unfeignedly desire to do Gods Will, though in some matters, some having larger talents than others, there be difference in their judgements, (although in many matters the difference being throughly, and truly considered, is more in show then in real substance): would you take the best and safest way? Then begin in the right manner, and place, labour to strengthen, and encourage this present government, who, I believe, many of them, do humbly, cordially and unfeignedly desire to do Gods good Will; now stand still, and see the salvation of God, proceed regularly, pray earnestly to God for them, that the good Spirit of his grace may lead them into all truth, for doubtless, in their peace your peace and prosperity in a great measure is contained. Let government be thoroughly settled, according to Gods own ways which (if we pray earnestly, and walk humbly with our God) I believe God will direct them to establish government, according to God's mind; you would have this issued, namely what liberty shall be granted to several, or to all opinions, which is a matter impossible to be done, for much must be left to the judgement of authority, (it cannot be avoided) because many opinions do not yet appear, and the Governors do not know their own hearts, before hand, I know this by well observed experience, and could instance in many cases, but I forbear. Therefore join unanimously in this, to seek, and to pray God so to direct our present governors, that they may be so directed by God, that they may discern, and follow that way, for the calling of our judges into their places, that God hath prescribed, owned and blessed; for this is the root, from whence our greatest safety, under God, consisteth. Such Governors, sent of God, I know God will bless with his holy Spirit; and agree upon what you will before hand, it will be of little moment, because it is not agreeable to God's proceed: and if governors enter in at the windows, and in bypaths, expect bitter fruits; GOD hath not promised his holy spirit to such; let the experience recorded in Scripture, the sure rule of truth, teach us this, such corrupted governors will be what they truly are, and they will alter, break through, and evade God's Laws, much more your agreements. Observe we therefore GOD'S Precedents, and Rules, cleave fast, and close to GOD; now observe GOD did first settle government, a chief Judge, before he prescribed Rules for Judges or People; Moses was chosen before the Law was given, to direct both him and the People; therefore do not in the mean time break out preposterously.  
And now to all discontents, whether through weakness, or malice, consider, you did run well, you were coactors in the late Wars, what hindereth you? you complain of Taxations, and at the same instant, by your irregularities and gainsayings, do not you unavoidably pull these charges, (in a great measure) both upon yourselves, and upon us? might not matters be quieted sooner and with less charge, did not you so crookedly imagine evil matters? you complain of this government, in many things, both unjustly and unworthily; but I am sure, we that seek after peace, have true cause to complain of you, fo● these matters, consider, will not the issue prove bitter, and dangerous to yourselves? bear the burdens the more willingly, because they are the fruits of sin; our governors doubtless they study, how to ease, and help you, and us, and shall we be so ungrateful to study evil against them? Consider I pray you that God hath divolved, and turned the government, let us not strive against God, we see it is not an arm of flesh: it must not be, that because you think that is good to have government so, and I think it is better thus, and a third he conceiveth contrary to us both: in all these cases it must not, it ought not to be, what any of us think meet, further than what God's counsel hath determined; which (I believe) God will guide this present government, whose charge, and place it is, to drect our course, and this I believe, that their hearts, and ears, are free, and open, to hear any regular, and loving counsel; for David saith he would hear the advice of his servant.  
Dear beloved Countrymen, I pray you study to be quiet, we have had experience of the sad events of war, I do believe that if we have not profited, it is because God hath yet greater afflictions to bring upon us; labour to pray for, to uphold, and to encourage this present government, and ourselves to walk evenly, and humbly with God, and I dare affirm it is the nearest, the safest way, and best pleasing to God, and the most for our own comfort; how ever I am much grieved for many, especially for those malevolent inventors of evil things, because they provoke wrath against themselves.  
Now dear beloved Fathers, the truly virtuous Generals the Lord general Fairfax, and the Lord Lieutenant general Cromwell, who though I never saw either of them, yet I know them by their godly and gracious actings, for the glory of God, and for the good of us the people of England and for the good of our posterity, cannot but unfeignedly love them, how hath God used them as instruments to free us from that miserable bondage? to them therefore and to the rest of those worthy and godly men, that now govern this Land, may not that which is recorded, be spoken of you all, Numb. 24.5. How goodly are thy Tents O jacob, and thine habitations Oh Israel? as the Valleys are they stretched forth, as Gardens by the River side, as the Aloe Trees which the Lord hath planted, as the Cedars beside the waters. Ver. 8. God brought him out of Egypt, his strength shall be as an Unicorn, he shall eat the Nations, his enemies, and bruise their bones, and shoot them through with his arrows. Ver. 9 He coucheth and lieth down as a young Lion, and as a Lion, who shall stir him up, blessed be he that blesseth thee, and cursed be he that curseth thee.  
Dear, and unfeignedly, beloved Fathers, suffer me to use a word of exhortation, (Moses often repeateth the same things, knowing how weak and frail our nature is, and how apt we are to forget those most perfect and blessed directions of our good God) consider I pray you, that as our God is a God abundant in mercy, rich in mercy; so also he hath made known himself to be a God, jealous of his glory, and will not give his glory to another. Exod. 20.5. For I am the Lord thy God, a jealous God. Exod. 34.14. Because the Lord whose Name is jealous, is a jealous God. Deut. 4.23. Take heed unto yourselves, lest you forget the Covenant of the Lord your God. Ver. 24. For the Lord thy God is a consuming fire, & a jealous God. Chap. 6.9. Jos. 24.19. joshua said, he is an holy God, he is a jealous God, he will not pardon your iniquity, nor your sins, if you forsake the Lord. Ver. 24. And the People said unto joshua the Lord our God will we serve, and his voice will we obey. 1 King. 19.10. Eze. 39.25. Rev. 1.13. In the midst of the seven golden Candlesticks, one like unto the Son of Man, clothed with a garment down to the feet, and girded about the paps with a golden girdle. Ver. 14. His head and hairs were white as white Wool, and as Snow, and his eyes were as a flame of fire. Revel. 2.1. These things saith he that walketh in the midst of the seven golden Candlesticks. Ver. 5. Remember thereofre from whence thou art fallen, and do thy first works. Rev. 22.12. Behold I come shortly and my reward is with me. Ver. 3. I am Alpha and Omega, the beginning and the end. Ver. 14. Blessed are they that do his Commandments.  
Remember that God is jealous of his honour, who saith expressly we shall not do that which seemeth good in our own eyes, but all that God commandeth. Note this Rule well, it is Gods own Word, and counsel, the neglecting this Rule is (and hath been) the root and branches of a world of mischief. Eye the Word of God throughly, follow those blessed rules prescribed by God, in the first, and purest times, This is your wisdom and safety: no doubt, when Israel chose Abimeleck, it seemed good in their own eyes, when they chose to be governed by Kings, it seemed good to them when the people lived without any government, that condition seemed good in their own eyes, although it brought the fierce wrath of God upon them, when they worshipped the Host of Heaven, when they worshipped Jdols and other wickedness, no doubt these matters did seem good in their own eyes; Therefore dearly beloved lean not to your own wisdom, to your own strength, follow the strait rules of Gods sacred Word, in the purest manner and times, the most plainly described, consider that government is of very weighty concernment, proceed warily with all diligence in the form, and in the persons for that Babylon, that great City of corruptions is compacted in, and by disorder corrupt governors & government is the very root of all her abominations; And note it well, when God's Church shall become a City of righteousness, a faithful City, God nameth this as the principal ingredient and cause, namely, that they shall have judges as at the first, and counsellors as at the beginning. Observe well that frame of that Heavenly jerusalem, Rev. 21.2. The holy City, the new jerusalem, Come down from God out of Heaven, as a bride trimmed for her husband; Note well in what a beautiful and perfect order she is proportioned, read the Chapter, see there what blessings came to the People, when good Order cometh. Ver. 4. Then God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow. Ver. 5. And he that sat upon the Throne said, etc. writ, Ver. 6. It is done, I am Alpha, and Omega, etc. Ver 11. Having the glory of God; and her shining was like unto a stone, most precious, etc.  
Note I pray you, what a direct opposition there is between the Babylon of confusion, and this City ruled, and proportioned by the Wisdom of God; you know that Babells' Tower brought confusion at the first building, and from that day to this, that great strumpet is corrupted, and defiled, by forsaking God's blessed Rules recorded, she slighted God's Wisdom, she would not follow his Prescriptions, but turned from God, and followed her own inventions. Therefore she not being trimmed as a Bride prepared for such a glorious God, he being jealous of his glory, doth give her a Bill of divorce, for her adultery: let this serve for to warn us to follow God's Prescriptions, his Rules and Precedents recorded in the Word of truth.  
Note it well the main end of the Creation of Heaven, Earth, Man and the rest of the Creatures, was, and is, that man may learn to see the difference between God's good government, and evil governments; between God's Wisdom contained in the sacred Rules of Gods holy Word, and between man's seeming better inventions, contrived by man's own wisdom.  
Is not this the lesson that God teacheth us from our cradle to ur dear? Observe well, God letteth us see the difference between his Government recorded and prescribed in his Word of Truth, and between the Devil's Government, who is the Father of lies. Amongst the Nations of the World, God suffers evil Governments and Governors; It is not because he wanteth wisdom, power, opportunity, or goodness to reform such, but God teacheth man to see the benefit and excellency of good Governors and Government, by letting them see evil and corrupt Governors: We have a long and large experience, from Samuel and from Moses to this day, recorded for our instruction; I pray God that we may now at length learn to profit, and to set a high value and price upon good Government; proceed exactly, let no Governor enter into his place, but purely through the door of God's Word, follow those Rules most purely and plainly prescribed by God himself.  
Consider what is the main, the very end of God's actings, and man's actings, all our prosperity, our sufferings, all our afflictions; is not this the very moving cause, and the highest end? To teach us, that it is safest, and most for our comfort, that we should follow those Rules prescribed by God, without turning aside to any hand, or upon any pretence, and especially in this weighty matter of Governors and Government; God looketh upon this with a wary and with a jealous eye, he knowing of what near concernment it is, for his glory, and man's good; Therefore when the people went about but to alter the form of government by himself prescribed, in what high contempt doth God take this? He saith, That the people had cast God away from governing and reigning over them, in so doing.  
Consider, do but take away two things, namely good Governors, and Gods good Rules of direction, contained in his sacred Word, and this world, the people in it, would be turned into a confused Chaos, a heap of rubbish, of ruinous desolations, much worse than that Chaos recorded Gen. 1. When in the beginning the Earth was void, and without form, and in darkness. Witness divers Nations that at this day have not Gods Laws, his blessed Word to govern them, but have evil Governors; in such places it is certain and true, they do degenerate so much from goodness, that the strongest captivateth and oppresseth the weaker, and they do devour one another, yea, they sell men's flesh, and women's, and children's flesh, as we do buy and sell beef in the shambles. Dear beloved, we are the very same by nature, were it not that we submit to the Government of a good and blessed God, and to his Laws, and to his blessed Rules. Therefore now I pray you to set a high price upon Government, good Government, for God loveth to bestow the richest and choicest mercies upon those that value them according to their true worth; he will not prostitute such rich jewels, such precious favours, unto such a people as make light account of them, for swine will trample upon pearls of the greatest value; but God giveth Grace to the humble, and to the thirsty: by the hungry food is thankfully and gladly accepted, but the full loatheth the honey comb; Israel was wanton, they slighted God's form of Government, and those good Governors that were the most immediately appointed by God himself; therefore God maketh them to see the difference, he maketh them servants to serve strangers in a strange Land, in hunger, and cold, and nakedness, and oppressed, and in the want of all things; the Lord reach us instruction.  
Therefore now, dearly beloved Fathers, join all your hearts, and endeavours together for God's glory, set aside, cast behind you, all comberances, all by-respects, tread under your feet these sublunary matters, in comparison of God's glory, the good of your Nation, the good of yourselves, and of your (and our) posterity: consider that Satan tempted our blessed Saviour with the seeming show of these, empty, deceiptefull, deadly, lying Serpents, namely making a show of that to be found in worldly honours, and preferments, which is not to be found in them, if Satan laboured with Christ (much more with his Disciples) to persuade that these earthly things are more worth than God's favour; for the show of these, which were not his to give, laboured to draw Christ from God; Therefore (in comparison) cast behind you, under your feet, these venomous Cockatrice's Eggs of worldly honours, let them not be preferred before God's commands. For these deceitful shows of these momentany vanities, do deceitfully work too much upon our affections, to lead us aside (out of that good way that leadeth to true blessedness) into that broad path that many great and worldly rich men do walk in, which leadeth to certain Destruction.  
I believe, amongst you that now govern this Commonwealth, there are of God's precious servants, that do truly, and unfeignedly endeavour, and desire to do Gods Will; well then, here is a precious opportunity, for if you should study all your life, to do an act well pleasing to God, this is the very act (being an act concerning these worldly matters) that is acceptable to God; namely, to follow God's choicest Rules of direction, (with all your heart, with all diligence) in the matter of the form of government, and the persons to be governors, that so Gods blessed Spirit may rest upon them.  
For consider that if you mistake, or turn aside from God's Commandments, and so do mistake in the form, and persons, we are undone, the glory and splendour of your labours are lost, for if the person of our chief Governor be not chosen exactly, according to the choicest Rules, gathered out of the blessed, and good Word of our God, how shall we, the People, lie down and rest in peace, without trouble, and fear? for we know that in bypaths Wolves and Foxes do come into the Sheepfold, which although they should come softly to us, as if they meant us no hurt, yet our hearts cannot be quiet, for Wolves, and Foxes, mean us no good. Nay further, if they should come disguised in sheep's clothing, so that we know them not by outward appearance, yet if any should come in by any indirect means (which God forbidden) in those paths those beasts of prey come in, certainly our hearts cannot be securely and contentedly quiet, because we shall look back upon former experiences, recorded in the Scriptures, where we may find, that such men as have attained to the places of chief Governors, not in a way of God, upon such persons God hath not bestowed his good (but an evil) spirit; and such persons have proved to draw the people to sin, and have been a means to bring the fierce wrath of God upon the people. Therefore I do seriously confess (in the presence of our glorious God) that when I do consider the great danger, weight and charge of a chief Governor's place, I see no cause (in any worldly respect that is truly real and substantial) why any man should covet, desire, or thirst after it: but contrarily, considering the great charge of souls, the great account they must give to God; for to whom much, many Talents are given, of them much shall be required; God is a jealous God of his honour: Considering likewise the shortness of our lives, being but even (comparatively) a moment; and considering likewise the danger that attendeth men in eminent places, they are set in slippery places; and considering likewise what diligence God requireth, and self-denial, in such places, To me it plainly appeareth, That a quiet or peaceably life (with competency) is much to be preferred, and is truly and solidly better, for a man's own comfort.  
Moses and Gideon are recorded in God's Records for their humility and wisdom, and for that they looked upon places of charge. Governor's places, as being very weighty to bear, above their own abilities. Consider therefore, that if any man should attain Government in any by-paths, not being sent of God, into what a deep, miserable, and woeful case (for soul and body) should such plunge themselves and so many thousands of Souls? for this undoubtedly I shall expect, that where any do attain governors places, not according to God's Rules, that to such God will not give his good Spirit, but rather an evil, and a deceiving Spirit. Note I pray you, that although God was offended with the People, yet because the People, followed God's counsel, in accepting the person that God saw meet to Govern them, therefore the Spirit of God came upon Saul, all the time that he rightfully reigned; but presently when God had rejected him from governing, it is noted, and recorded, that an evil spirit came upon him, though he retained his place after. Therefore I humbly request you, lay aside all worldly respects, in this case, and join all your strength, diligence, and hearts, cheerfully and unanimously for God's glory and the good of us your People, and of our (and of your) posterity.  
Remember, dear beloved, how often God doth repeat these instructions, namely, that his People should diligently take heed, to observe) and note his Commandments, (and meditate in them, day and night, to do and to observe them; how often doth God admonish them to take heed, not to add, nor diminish, to or from his Commandments? and not to turn aside to the right nor left hand? how many eminent examples hath God recorded of his anger, against such as have cast away his Commandments? and likewise his blessing upon them, that with the greatest intention, have followed those ways that God directed; and our Saviour telleth us that those that do Gods Commandments, are like to the wise builder, that builded upon a Rock. Consider what great compassion God hath showed to us that are Gentiles by nature, and were Aliens from the Israel of God; and Strangers from the Covenant of the Promises; now God hath broken down that partition wall, and hath given us hope of salvation, and hath made us partakers of those precious promises of Grace, that are like to the balm of Gilead; God through his blessed Son, and our Saviour, hath freely forgiven us our Offences; and hath given unto us an assured hope of salvation; Remember then what Christ saith, that if we love him, we should keep his Commandments. And consider, we shall get no benefit, by turning from our God, if we could obtain the wings of the Morning, and go over the face of the whole Earth, yet we shall certainly find, that there is no God, like to our God, nor no devices, or inventions of Men, to be compared with those most beautiful, and perfect ways of our God. And notwithstanding that Israel knew all this, yet how apt were they, and how often did they forsake the strong and gracious God, and rejected his Commandments; And preferred their own inventions, before God's Commandments, and before his Blessed Institutions; in so much that GOD complained, that the Ox acknowledge● his owner, and the Ass his Master's Crib, but Israel would not obey the Lord, their God.  
Consider what could God have spoken, or done more unto us, he hath sent his Prophets rising up early, he hath set before us Life and Death, Good and Evil, Prosperity and Adversity, God hath set before us an eternal weight of glory, a Crown of glory, God hath given us, (us unworthy such great and precious favours) hope, nay sure hope, that we shall shortly (our glass runs apace) see God and enjoy him (and the company of his blessed Saints and Angels) to all eternity, who is the Fountain, and perfection of all good, beyond what the eye hath seen, or the ear heard, and beyond what ever entered into the heart of man to conceive.  
Consider I pray you, that notwithstanding that Israel knew many of these things, yet they forsook the Fountain of living waters, in so much that God saith of them, Esai. 48.18. Oh that thou hadst harkened to my Commandments, than had thy prosperity been as the Flood, and thy righteousness as the Waves of the Sea, thy seed also had been as the Sand, that is numerous: and our blessed Saviour saith, Mat. 23.27. O Jerusalem, jerusalem, which killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy Children together, as the Hen gathereth her chickens, under her wings, and you would not; Ver. 38. Therefore behold your habitation shall be left unto you desolate.  
But (Dear beloved Fathers) I hope better things of you. God hath used you already as instruments of his glory to do great things; God hath by you opened such a door for Reformation, as (I believe) hath not been since the days of Samuel the Prophet. Now you have a precious Pearl● in your hands, now you have an opportunity, the Lord give you hearts not to slight it, but to improve it, for the honour of God, and for the good of his Church and People; you may (I believe, if God give you hearts) be a means, that we may have judges as at the first, and Counsellors as at the beginning, then shall we be called a City of righteousness, and a faithful City. Isa. 1.16. And then shall Peace and Truth meet together, as Moses m●t Aaron in the Mount of God, and they kissed each other, Exodus 4.27.  
And then shall we be a People whose governors, and government shall be (like in form) like unto the resemblance of that blessed form, and frame of government, in Heavenly places, amongst the blessed Saints and Angels; which they do, (and the Elect children of God shall) enjoy to all Eternity.  
The consideration of that blessed, and happy Government in Heaven drew me to desire, that our Government upon Earth, might be (in some proportion) like to it; this was the first mover, (under G d) that caused me to write these few Lines, and it is the utmost (and only) end of My Endeavours.  
FINIS.   

Imprimatur,  
john Downame. Decemb. 28. 1649.   

Errors in Printing discovered to be rectified.  
Pag. 20. line 26. for revive read review. P. 29. l. 28. for offered r. afforded, P. 39 l. 18. Some words omitted. P. 40. l. 14. for task r. case. P. 53. l. 3. for second r. first and second Table. P. 81. l. 26. for speak r. join. P. 100 l. 26. for mediately r. immediately. P. 113. l. 16. after Abimelech there wants part of a sentence. P. 125. l. 37. put out only. P. 141. l. 11. for to r. for. P. 157. l. 6. for Lawyers r. Laws.