Vox Coeli, Containing Maxims OF pious POLICY: WHEREIN several Cases of Conscience are briefly discussed; 

As  
I. In what subject the supreme power of a Nation doth reside.  
II. What is the extent of that power, and in what causes it doth appear, with the due restrictions and limitations thereof according to the gospel.  
III. What obedience is due unto that power from all persons, superior and inferior, with other Cases of great weight, very necessary to reconcile our late differences judiciously stated and impartially balanced in the scale of the Sanctuary.    
By ENOCH GREY Minist::  It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel, Esay 49. 6. They that be of thee shall build the old waste places, thou shalt raise up the foundations of many Generations, and shalt be called the Repairer of the breach, the Restorer of paths to dwell in, Esay 58. 12. 
London, Printed for Tho: Williams at the Bible in Little Britain, 1649.   

To the supreme Authority of this Nation, the Representative of the People in Parliament Assembled.  
Right Honourable,  
REligion when established in Power, in Purity, is the walls, and Bulwarks of a Nation; a 
isaiah 26. 1, 2, 3. Erek 21. 30, 31.  Breach therein unrepaired, exposeth a People to the greatest judgements. Next Religion, Justice takes place, as the most grateful Sacrifice to God, service to a commonwealth, causing the light of a Nations tranquillity to break forth gloriously as the Morning Sun. In respect hereunto, I am bold to present your Honours with these ensuing considerations, (most humbly submitting them to your Honourable censure,) excusing my presumption, by my affection to Your Honours, with whose Eminency is conjoined such clemency, that I may truly speak in the language of the Orator to Caesar, qui apud vo●●●dent dicere magnitudinem ignorant vest●●● qui non audent, humanitatem. Your honours are Prudent, (and wise with the wisdom of God) to improve your opportunities, and valiant to act with the highest resolutions against the greatest difficulties, (the tallest Cedars being fallen before you) that you need not counsel so much as Prayers, and our God Praise in you, who hath honoured you to be the Repairers of our breaches, the restorers of Paths to dwell in. There is but one thing lacking (which I humbly beseech your Honours to supply,) a sympathetic commiseration of the condition, and tender sense of the crying necessities of Poor men (as of your own,) whose causes depend upon you, that such do not suffer by you, who have suffered the utmost for you. Sad was his complaint who said, Heu! Pereo in medio amicorum. Livius makes mention of certain governors, called Aequi, to whom the Roman Legates Petitioning in cases of concernment, they received this unworthy answer, Se alia interim acturum, jussit eos ad quercum dicere: to whom these Petitioners worthily replied, Et haec Sacrata quercus audiat foedus a vobis violatum. For the stone out of the wall, and the beam out of the timber will answer in the behalf of such, saith the Prophet. Your Honours are the most wise, and faithful▪ physicians of State, to whom should the diseased patient have recourse for remedy, if not to you, by whom they expect every cure ●ito, tuto, & jucunde? You want neither Power, nor will, having been accustomed to help the necessitous, when all means in other Courts be ineffectual; and where you want opportunities to give seasonable, and speedy Audience to all desiring it, you want not Authority to furnish others fearing God with such Power as to hear and determine, at least to examine and report their opinions, (with humble submission to your honour's judgement) whereby you may comfortably further your account in the day of Christ, procure to yourselves Honour and affection from the Lord and good men, with the blessing of the Poor and needy: Prevent those Punishments upon your persons, or Posterities, the sadconsequents of such a sinful neglect: you remember the story of Dion, and cannot forget how often the Lord, hath alarmd you by the soldier, (his rod upon the 
Isa. 58.  backs of such Princes, and States who break not the yokes of the oppressed,) which I hope you respect as a divine monition to attend this duty.  
Your Honours are not ignorant of the necessities of times, and how prejudicial it is to those who have suffered and lost much, to expend time, and means in travels, attendance, and all in vain. 〈◊〉 the public suffers a little, there private ●uch 〈◊〉 Gospel, and yourselves most of all, by the disability of your friends, for them to live in bonds, who had they but justice might he free, in their minds, from cares, Bodies from restraint, and Purses from want: to live in reproach, whose upright intentions are impeached, whose confidence in your Justice is shamed, as if you were to your friends a brook whose streams are failing, such instruments may be needed in future, whose by-past services are forgotten at present; such persons who complain with silence, with patience, with expectance, deserve in reason, and in respect audience before those (who yet have gained it) who vilify your Persons, traduce your Authority, render your Acts dishonourable to the world, because they obtain not their own ambitious ends; Oh force not the sovereign Lord of Heaven and Earth, the Judge of all the World to whom they commit their cause, to do that Justice which I tremble to Remember, but hope that you will piously consider, to divert the stroke thereof: for the 
A●e● 8. the whole.  Lord hath sworu by the Excellency of Jacob, that for this the Land shall tremble, and the Inhabitants thereof shall mourn; that the judgement thereof shall be sudden, and unexpected, a devouring, desolating judgement, after the greatest hopes of happiness, even because ye make the Poor of the Land to fail: that is, their hearts to fail, their lives to consume with cares, with griefs, I swear by myself saith 
Ier. 22. the whole.  the Lord, that this House shall became a desolation: If you do not deliver the spoiled out of the hands of the Oppresser, If you do not judge the cause of the needy, 
Ier. 21. 1●, 13.  in the morning, (preventing the expectance of the period.) My fury shall go forth like fire, and burn that none can quench it; I am unwilling in respect to disappointment to munif●st to the world my particular complaint and condition, these who knew me when resident in the City, and who know me new, know my afflictions for, and affection unto the public in all vicissitudes unto this day, and that weak service which without respect to any recompense, I tendered to the State, Tempore Reipublicae Paroxysmi, (in open Parliament acknowledged then to conduce to the Preservation thereof, of the City, and the commonwealth in apparent peril of death,) upon which I was promised it, as but a small and reasonable favour, Justice, in a cause that concerns my whole outward estate, a cause uncapable of final determiniation in any other court of judicature, a cause having no reference to any Member of Parliament, or to any Person indemnified thereby for any deemer it since this Session, or to any receipts of money out of the public Treasure; A cause as much your Honours as mine, 〈◊〉 Jesus Christ's rather then either yours or mine, 〈◊〉 might be finished in four hours' time in a select C●●mittee if once appointed for Audience thereof, which in 8 years' space I never could obtain, although some honourable Members have expressed their deep se●s● of the extremity of my oppression, that prejudice which I have sustained by this delay, and therefore I believe it impossible that so just a cause should miscarry in the hands of so just a Parliament▪ My earnest prayer for your Honours shall be that the splendour of this Representative, may by the highest Acts of sincere Reformation of Religion, of impartial Administration of Justice, dazzle the eyes of all Europe, that your Power and greatness thereby may be rendered formidable to all your adversaries, domestic and foreign, by Sea and Land, in England, and Ireland, that the people of these Nations by your Pious Prudent, Righteous, and Resolved endeavours may be assured, ut Pacem summam obtinebimus in Patria, cum ipso Deo, & nobis inter not, ubi nullum erit bellum nulla contradictio, which is the hearts desire of  
Your Honours in all humility devoted in the highest Services for the gospel, ENO. GREY.   

To his Excellency THOMAS Lord FAIRFAX, Lord general of all the Parliaments Forces, in England and Wales▪ And the Right Honourable OLIVER CRUMWELL, Lord lieutenant of Ireland, Commander in chief of all the Parliaments Forces there, With the general council of war; Grace, Mercy, and Peace be multiplied;  
Right honourable, and honourable,  
THe hearts of such who truly fear the Lord in this our Israel, cannot but be towards you, who have jeoparded your lives to the death, in the high places of the field: what Titus acknowledged in his success against Jerusalem, the same may we in yours, De●s vobiscum in liberand● hoc regn● pugnavit, he who hath called you unto, fitted you for this service, hath united your spirits mutually to affect, to effect one end, that you are ut manus ut mens Angli●, as Hector, & Aen●● of Troy, whereby the public hath gained much, both Peace, & Liberty, although yourselves as yet little, for magis mor●●, quam mummorum causa, do you engage▪ England unworthy the affections of such Worthies, (this Generation much degenerating) that should you respect the opinions of man concerning you, more than the affection of God, unto you, who observes all men, all things, (a heathen but a speech becoming a Christian) you would repent of all that good afforded them: But whatever is the estimation of the world, you are the glory of God in his Churches, (apud deum major est qui melior, & ille melior qui in virtutib●● praestat). The Crown of his Saints, yea Sanctorum amor & delici●. Luther tells us there be Miracula, Ocularia and Auricularia: Ages to come will admire our mercies in such renowned instruments: should we unworthily forget you, or your acts, which deserve to be had in eternal 〈…〉 not we of this Nation variable in our affections, 〈…〉 in our judgements, we could not but honour 〈…〉 your physical Prescriptions, (upon the Prudenti●●● Observance of the Causes▪ 〈◊〉 and P●ognost it is of the Malady of this State, (for spent by the King's evil) administered in the most desperate Paroxysm of our great Body politic, effectual (through the Lord's blessing) to the absolute cure of the Nation, the Remedy being powerful not only to remove what at present doth distemper this State, but to prevent what in future may occasion a perilous Relapse, ut ●●hil defi●it, quod ad salutem sufficit. These acts of your do publish your Honours, your Humilities do crown your Graces, thereby you deserving rather then desiring the praise of your virtues, your virtues. And because your Prudence, as well as your Courage, the wise and Omnipotent God hath prospered to the healing of the Nations, I shall humbly beseech you▪ to improve both for the advance of Religion in the power and purity thereof, and maintenance of Justice amongst us ●●●gal the evils threatening this Nation in the deformation of the one, or in the Non or maladministration of the other, may he prevented and removed.  
The Lord beat your enemies as small as the dust, and stamps them as the mire of the street, give you courage to pursue them, and not to turn again until you have consumed them: the Lord be the shield of your help, the Sword of your Excellency, that by his strength you may run through a Troup, by his help you may scale a wall, that your feet may be 〈◊〉 Hinds feet, and a how of Steel be broken by your Arms: the eternal God be your refuge, and underneath you be his everlasting Arms: that the Enemy may be thrust out from before you in England, in Ireland, that he may say destroy them, that you may return from Ireland with as many victories by your Armies, as good security to your persons, as much rejoicing to your friends, as great confusion to your Enemies as you did from Scotland, that all there, all here, all elsewhere, that do conspire aghasted you, (even the multitudes of the great and ●ervible ones) may be as chaff that passeth away, and perish●●● in an instant, suddenly: as the Lord hath said, so prayeth  
Your honour's humble Servant in the service of the Lord Jesus Christ, Eno. Gray.   

To the Reader.  
Courteous Reader,  
THe Health of our Body politic is preserved by our Laws, (the ligaments of all civil Societies) when grounded upon the infallible Principells of Equity, the intention of Parliament, and Army, in their late transactions. I know many that fear the Lord, and conscientious of their ways, are much dissatisfied in their judgements about the proceedings of both, yet I fear self-love, and self-interest perturbates the minds, distempers the affections of too many, who demur and scruple against apparent reason, unto public prejudice. Had we a sense of the last years judgement in our punishment from Heaven by unseasonable weather, (the effects of which we are like to feel many years) upon the Land, and cry of 
1 Sam. 12. 17.  the People for a King, we would now hold our peace at the presence of the great God, and suffer our lips no longer to sin, nor our mouths to speak foolishly. It is our duty to stand upon our watchtower, to observe the motions of Divine Providence in the mutati●●s it the 〈◊〉 in this last age, wherein all promises and Prophecies shall be accomplished; the integrity of Noah consisted in his sidelity, in his Generation when degenerate▪ and our sincerity is discerned by a pious temporising. I hate these 
.  who have lascivientia ingenia wanton wits, and mercenary souls, who Mancipate their judgements to the opinions and Errors of others, because great in person and power: As I would abhor to justify the wicked, so would I fear to condemn the righteous; But the only question will be who shall be the judges? For those Persons, those acts evil in the opinion and sense of one, are good and justifiable in the Reason and Rule of another, both Divines, and Lawyers. One saith there is the greatest violation of Faith, the deepest wound given in Religion by Parliament and Army in their late Acts, as never the like was in any Age before 
Joh▪ 7▪ 61, 66. 67 verses.  us: Another saith Offences are Passive, as well as Active, and taken when not given, and the best men in their upright intentions, and honest executions are most obn●xious to human censure, even to the censure of good men bya●sed by particular Interest: That these Acts conduce to the most hopeful, happy plantation of the Gospel in Parity and Liberty in this State, to the most certain and perpetual establishment of righteousness and justice amongst us throughout all Generations; now certainly the Jus Regni must be the umpire in this case, which is the bond between King and Parliament, betwe● the Representative, and the Represented. To speak unto particulars objected: 
1▪ Object.   

Answ.  For that of the change of Government by King, Lords, and Commons, contrary to former Declarations: the reason of every alteration is to be respected, Parliaments are not bound up by their own Votes or Acts, though others be: they alter them upon reason: those given are these: 1 The treachery of the Peers in concurrence with the perfidious Scots, if not acting with them, yet abetting their Design in the last invasion.  
2 The great obctruction of Justice by their Negative Voice, the last year, when the commonwealth was in hazard, had not the Commons acted without the Lords, we had been as Sodom and as Gomorrah ere this day: the designs of that year so countenanced by them, that the Grand Incendiaries should have been discharged with a venial punishment, had not the Army interposed.  

2. Object.  But what call, what warrant had the Army to intermeddle? had not they the being from, and shall they assume Authority over Parliaments?  

Answ.  The Army acts not in way of Authority, but duty, from necessity: from charity: If a servant in such a case should 
Job 31. 13, 14.  contend with his Master, Reason will justify, Religion will defend, that servant who to save his Masters adventured his own life. But again the Army Officers by Law, were the Vindices Regni, raised by Parliament to defend our Laws, and Liberties, and above all the supreme Law, the safety of the Nation, (as all know). Now what the Parliament had declared of as just and safe, the Army grounds upon, and first they Remonstrate the State of affairs, which taking no effects, (and the life of the State in peril, if not speedily prevented, (for that case would admit of no delay in that time,) God, and Nature enforced them to an act above, yea against all Law, as it did Hester to adventure into the King's Presence, although she perished. The Parliament had declared never to Treat with the King, charging Him with the blood of his Father collaterally: the blood of four kingdoms besides; England, Scotland, Ireland, and the Rochellers in France: his correspondence with the Pope, compliance with Papists: his Treachery, Tyranny, and hypocrisy, beyond all men that ever were, so as no confidence could be reposed ●n him: yet the Majority of the Commons Vote a Treaty with him, (to gratify the treacherous and bloody designs of Royalists, who thereby only sought their revenge upon all active in, and faithful to this Parliament and republic, and in their hopes to carry on their diabolical plot as deep as hell, they rage (as if Satan had been let loose) against all who had the Image of God shall I say? nay but the face of civility, that had not the Lord arose, and this Army awakened, we had been swallowed up quick) and that Treaty ended, they Vote the Kings answers satisfactory, and a good Basis or foundation for the establishment of Religion, and righteousness thereupon, (which before was declared non-satisfactory) they resolve to set him upon his Throne in honour, Peace, Freedom, and safety, who ●ad no remorse for England or Ireland's blood, nay who in the very time of this Treaty, had plotted, and contrived against his return to Westminster, a second design in England paralle●● to that of Ireland: and this was that Armies (whom God miraculously had armed with power and courage, honour and success a little before) this was their necessity, the Salvation of the State, upon the Parliaments declension their former Declarations, Principles, and resolutions grounded upon reason and safety.  

3. Object.  But they have destroyed the foundations: have left no visible Power, or legal Authority remaining.  

Answ.  We must in all Laws look at the double sense, the Gramm●ticall, and the moral, or equitable, contained in the Preface to the Law, where the equitable sense of the Law is maintained, that Law is preserved, and the same distinction may I observe in the constitution of Authorities▪ there is the essential, and there is the Integral State thereof. As 〈◊〉 s●● the great Counsel of the Kingdom is a Parliament without the King's Presence, because his power is virtually inherent there; yet the i●●egrall State thereof if his presence be wanting is defective, but the essential 〈◊〉 even when such integral Parts are abolish●▪ a man is still a man wanting an eye, a hand, a leg▪ the Commons only stand in the nearest relation to the People, being called by them, representing of them, acting for them, and such is that present Authority now sitting at Westminster, the only S●pream and visible Authority of this Nation.  

4 Object.  But in all these confusions and contrary motions, have we not broken Covenant with God, faith with men, v●●ing and promising before God, to set the King upon his Throne,▪ t● preserve the privileges of Parliament?  

Answ.  Why the Maj●rity of the House was re●●rain●d, pro tempore, is formerly expressed and intimated: For the breach of Covenant in these particulars objected: we must know, that future contingencies intervening a Covenant, and the performance of that Covenant, do disoblige the conscience from duty, or that penalty ensuing a ●iolatio● in s●●● a case: as if a man Covenants to take such a woman in marriage, if this woman before the time▪ of the Celebration of this nuptial be found unchaste and 〈◊〉 all D●vines will tell ●s, 〈◊〉 ●●is 〈◊〉 i● not b●●●d in Conscience to perform his Cov●●●●t made with this ●●man, she was bound in faithfulness to him, as well as ●e in affecti●● to her, and although this condition, was not expressed, (if that you re●ain faithful and conjugal in your affections to me, ● will take you unto my wife) yet was it necessarily employed, and the bond in this case, without just offence to God, or man is violated. Vows, Covenants▪ Premises and oaths of things unlawful, impossible, beyond 〈◊〉 power and Liberties: and wherein such consequences 〈◊〉 happen) as are forementioned, in these cases Co●s●ience is disengaged before God and man: and what was our case, and what the peril of State when the King whom 〈◊〉 bonds would have bound, as Oaths before had not, his parole now did not, who in treating for his Liberty, plots our destruction: let all that are impartial judge, if under restraint, he acted against our lives, and the life of the whole, (yet seceretly, and subtlety, upon the pretence of Peace, of condescension) what would he have done, if at liberty; who lived, who died the same? I hope this will satisfy men of unprejudiced minds; he was a wise Statesman, who said, England is a strong body which can never die, unless it kills itself: to d●vide among ourselves will produce infallible ruin: in folly and fury we may wound the Nation, but it's beyond our Art, or the skill of Angels and men to heal it, such may the contusion be: I could not in Honour, in affection, but own their persons, whose ca●se I plead, who are the supports each of others Power, and dignity, the Crown, and Glory of this Nation, by whom next under God we enjoy our Liberties, our tranquilities, and in hope that thy duty to them, will answer their affection to thee: and that the unworthy Author (not worthy to be numbered with the Saints, and the least of all God's mercies) shall enjoy one blessing hereby, I include thee in an Epistle with them, and conclude myself  
Thine in and for the Lord, and his Service, ENO. GREY.   

Vox Coeli.  
Containing maxims of Pious Policy.  
RELIGION is the best reason of State, the strongest pillar of a commonwealth: and must be the rule of all Government, Divine and civil, the Word is the mensura mensurans▪ There is the measure of a man, which is angelical, (a) apostle▪ 
21 Rev. 17. Eph. 2. 30. Rev. 13. 17. 1 Tim. 4. ●. 2 Pet. 1. 20.  call (a) There is the number of a man which is traditional (a) diabolical, (a) because it is besides, or against that rule, which is Theopneumaticall (a) If state's rule by measure, and not by ●mmber, then do they order their ways so as to please the Lord, and thereupon may expect their enemies to be as peace with them. Pure worship is the sanctuary of strength, and Saints 
Pro. 16. 7. Denne. 11. 31.  the strength of Governors. In the deformation thereof, the earth mourns, a curse devoureth the Land. The transgression 
Zach. 12. ●. Esa. 24.  thereof being heavy upon the inhabitants, by Sword, Famine, and Pestilence (a) In the Reformation of Religion, from the very day it begins, all curses are turned into blessings, (a) 
●●●ggai 2. 2 Chr. 13. 1●. 2 Ch●o●. 15.  how 〈◊〉 against Jer●boam, (a) how Asa, (a) Jeh●s●phat (a) H●●●kiah, (a) and Josiah, (a) upon the ground prospered Divine Histories manifest.  

2 Chron. 17. the whole. 2 Chr. 31. 10, 21. 2 Chr. 34. 24.  In the advance of Reformation, Christian Magistrates should be the chiefest instruments, being furnished with power from heaven, with a foursold authority to that end.  
1. A Restrictive authority, a power of restraint in things 
Judg. 18. 7.  pertaining to the outward man; (a) (the word signifies a possession of restraint) all great and gross sins against nature, 
Tim. 9 10. 1 Sam. 3 13.  against God's Law, the Magistrate must restrain: what the sin and punishment of Ely was is not unknown (a). Whatsoever is apparently sinful in the worship of God, to provoke the eyes 
1 Chr. 5. 12, 13, 15.  of his glory (a), is prejudicial unto the external Communion, to the civil peace, and to the peculiar liberties of Churches, such offences the Magistrate may inhibit; he must restrain (a) and without the exercise of this power, all sin, all misery; 
1 Tim. 2. 1.  all confusion would fall upon Churches, upon 〈◊〉 inevitably. (a) Parents, (a) and Masters, (a) have this power granted 
Judg 19 1, 2. Pro. 29. 15. Prov. 29. 19 Deut. 21. 1●.  them of God. Therefore Magistrates have it much more, they (a) being the Fathers and Masters of all Families, under their civil jurisdiction.  
2. A Vindictive authority, a power to inflict civil censure or due punishment suitable to the violation of God's Law, in cases momental and prejudicial to the honour of heaven. Thus Idolatry, a sin against the first Table, is to be punished by the 
Job 3: 26, 27, 28 Verse 9 10.  Judge, (a) as well as Adultery a sin against the second Table, (a) thus also blasphemy (a) against God, this also Sabbath breaking, all these sins are to be punished by him, (a) and without the exercise of this power, the wrath of God cannot be 
Neh. 1●. 17, 18, 21.  kept off Kingdoms or States. This argument is ●●ged by Nehemiah, who telleth us, that a meet external and political observation of the Sabbath, doth prevent, or divert the wrath of 
Rom 1●. 34.  the God of heaven. (a) The Magistrate hath the civil sword committed unto him from heaven, to punish, and to be a terror to evil works. All evils indifferently, whether moral, or theological, civil or Sacred, which are gross and apparent evils against the glory of God; for so far as he is to encourage good, he is to discourage evil, but he is to encourage all, and to be a terror to no good works. And therefore so for is he to 
〈◊〉 〈◊〉 〈◊〉 13, 4  discourage all evil, and to encourage ●o evil works, 〈◊〉 (a) and Masters (a) have received this authority from Christ in 
1 P●t. ●. 18.  their families, he that's over all families hath not less power than he that is confined to one.  
3. A decretive or mandative authority, a power of commanding civilly what God commands in matters of Religion, appertaining to the outward man, (a) The King of N●●ive● did 
Jonah ● 7.  not respectively command the duty of Fasting and Prayer, as convenient and profitable (leaving the people to their liberty of practice therein, to obey or disobey that command which suited best with their own judgements or consciences) but he● doth positively decree it, and that as an absolute necessary means to turn away the wrath of God from that Kingdoms, and therefore he bound them in obedience to that decree, by 
● Tim. 1. 9, 10, 11. ●●l. 5. 19, 20 21▪ Zac. 13. 2, 3, 4  the force of civil authority, upon a sacred ground●so in matters of saith as well as practice, (a) the Magistrate may command what the Word commands, either expressly, or by clear inference, and natural deduction, (a) An Act if it be good in itself, cannot be evil upon his order; the nature of the thing is not altered upon his command, neither is the obedience given thereto, thereupon unwarrantable: (a) nay rather those that 
2 Cor. 30. 5, 8, 10, 12.  obey the command of the King and Nobles, are said to obey the word of the Lord, those that disobey are branded as scorners of God and godliness. Abrah●●●● Prince amongst the people (a) as well as a Father to his Children, as a Master to his Servants, 
Gen. ●3. 6.  is commended by God, for imposing the force of a command upon his household to keep the way of the Lord, (a) 
Gen. 18. 18, 19 John 24. 15.  What should I speak of Joshua? (a) What of David? a Ruler saith he, whether in an occonomical or political State must rule not only in justice to men, but in the f●ar of God, and be as the sun for refreshing light, and life unto his family or kingdom. Ezra's hands were strengthened in the service of the Lord by the command of the King, for which he blesseth the Lord, 
〈◊〉 7. 21.  and yet this King a Heathen. Religion doth not at all diminish the civil authority of Magistrates, in causes sacred, but rather strengtheneth that authority, by sanctifying the same, defining the end, the means, and ordering the use, the exercise of ●ha● power by and according unto the rule of the Word, and to the honour of God only▪ (a) ●●der the Gospel Magistrates 〈◊〉 nursing fathers to take care that no saving administrations b● wanting 
Esay ●9. 〈◊〉.  to the people, and what is destructive to their spiritual and eternal good, rather than what is prejudicial to their corporal or temporal, (The soul being of infinite value beyond the body) they are to inhibit and restrain. As fathers they are to encourage those which are obedient to the will of the Lord, and those that are apparently rebellious and disobedient, they are to censure. Job was a King amongst his people, a Father and a Master in his family, and he left not his family to choose their own way to walk therein, at their own liberty, but he chose out their way for them, and appointed the same unto them positively, 
● Chr. 30. 4. ● Chr. 〈◊〉 31.  and determinately, that they might walk therein: (a) I might instance in Moses (a) As●, (a) Jehosap●at, (a) Hezekia●, (a) & J●●ia●; (a) besides these forementioned. If it be said these were types of Christ, I answer, that it is true in their persons, rather than in their power; for why they should be types in that power which is sacred, rather than in that which is civil, some reason must be given, or else both powers being then (though typically) equally inherent in them, by this argument must now determine in Christ's person; and then no human authority is to be improved under the Gospel to any end, either sacred or eivil, which is against all scripture & reason; and by this argument, and such like produced, all occonomical rule must also end with political, and if so, the world would soon be involved in all profaneness and wickedness. And besides, neither Job, nor Moses, nor Cyrus, nor Artaxerxes, nor Nehemiah, were types of Christ, yet these improved this civil authority in causes sacred, and without sin.  
4. It is an Accumulative authority, the power of a Magistrate is to strengthen and encourage Churches, and the Saints the members thereof, in their due Liberties, powers and privileges; to the preservation of them in peace, and order, (the end 
1 Tim. 2. ●.  of all magistratical authority) (a) so far as any matters of Religion (coming under cognizance of the civil Magistrate) (as a public officer of the State) do further or hinder that peace, so far the Magistrate may use his civil power, and if matters of Religion be pertinaciously, and tumultuously upheld to the disturbance of the public peace, he may censure such persons, and acts in reference thereto, and without the exercise of this power, Churches would as soon decay as States. That vast authority that some Sycophants (against all reason and rule) have attributed unto Magistrates, hath much prejudiced their due power in the opinion of some, (whose affections are good, but grounds weak) wanting the serious and judicious consideration of these four subsequent limitations, the qualifications of that fourfold forementioned Authority.  
1 This power is not absolute, the Magistrate may not do quod libet, nor quod expedit, but quoth lic●t: (a) he may not appoint 
1 Cor: 10. 23.  what form of Doctrine, Worship, and Government in Churches he pleases, not what he judgeth to be sound, and orthodoxal, nor what others advise him unto as regular, nor may he dispense with any divine command, nor can he alter the nature of things to make that absolute which the Lord Christ hath left indifferent, that lawful which is scandalous, that expedient which is lawful, neither must he be obeyed in any such commands, (because contrary to divine 
Acts 4. 19 Acts 15. 28, 29.  authority,) the word only being his rule, (a) the Apostles had no such power, (a) therefore Magistrates much less.  
Secondly, this power is privative, 'tis not a power to infringe the Liberties of the Saints, the due privileges and 
1 Tim▪ 27, ●  power of Churches, but rather a power to strengthen the immunities thereof: he may not forbid any thing, but what is forbidden by the word directly, or by express consequence: (a) Pray (saith the Apostle) that yoú may live under his government, 1 In all godliness, 2 In all honesty, 3 In both peacably: he doth not say, pray that he may not meddle in matters of Religion and godliness, that being sacrilegious usurpation: but pray that in using this authority in things sacred, as civil, pious, as just, you may peaceably exercise all Acts of Religion under such a Magistrate, that by his improvement of his authority against those that should disturb you in the profession and practice of Religion, as well as of honesty, you may live in godliness peaceably, in all godliness in the highest degree▪ as well as in all honesty. 2. He doth not say, pray that the Magistrate may not hinder you in a contrary practice to godliness, (if according to the light of your conscience) no more than he says, pray that he may not restrain you in any course of dishonesty, (though to your conscience a supposed case of honesty) which cases may be incident sometimes to godly men, for this were to pray that we may be left to all ungodliness and dishonesty, if we 
E●●k 14. 4, 5.  understand the Scripture in the genuine sense thereof, and do not wrest it unto our own destruction, if we set not up an idol in our hearts and put the stumbling block of our iniquity before our face, when we come to the word to require the will of the Lord therein.  
Thirdly, this power is not ecclesiastical, the Magistrate can force no Order or Ordinances upon Churches, contrary to divine Order, no person to become a Member of a Church who is unworthy, no Church to do any Act against the will of 
2 Chron 26. 16. 1 Sam: 1●. 12, 13.  Christ, nor may he intermeddle in Church affairs to administer officially, the word, the seals, or censures, but he must leave Church Officers to discharge their duty therein, as called thereunto 
Esay. ●9. 23.  by God, and himself as a Member thereof must humbly submit thereunto, in fear and reverence to the KING of Nations.  
Fourthly, This power is not wholly spiritual, neither in respect of the object, nor secondly, in respect of the subject.  
First, Not in respect of the object▪  
The Magistrate cannot restrain or censure the inward lusts of the heart, nor the corruption of the judgement. When acts are external, do infringe liberty, do violate the public peace, and become pernicious and destructive to others; then do they fall under the civil jurisdiction of the Magistrate. Such things as appertain to the outward man, such things only are within the cognizance of the civil Magistrate.  
Secondly, The Magistrate cannot constrain to the inward exercise of religion with spirit and power; he cannot compel any man to bel●eve, or yet to repent, that being the especial gift of grace, and work of divine power. The Magistrate 
Jo●● 3. 5, 6, 7, 8, 9, 10.  (as the King of Nineveh did) may make use of his coercive authority to compel his subjects to the external means of faith, and repentance, as to the hearing of the word by which such may be saved, as are enemies to Christ and to their own souls, in opposing, or neglecting the same, he may press● them 
1 Kings 21. 29.  to the frequent use of these means, without which they perish; and therein he may urge them to the external acts of humiliation, and reformation: which acts materially are grateful to God, successful to men, and powerful instrumental means, not only to remove a judgement from such persons, but also from a Nation.  
And if Magistrates should want such power in these cases, and at times of divine judgement imminent, or incumbent, 
Ez●▪ 7. 23, 26, 27.  they should want instrumental and physical means to remove the wrath of God from their dominions. Natural worship being due to God from all men naturally as their 
Rom: 1. 21. Jer: 10. 25.  creator; and that neglected, or denied, procures both guilt and punishment inevitably, irrecoverably upon States or Kingdoms.  
Secondly, This power is not wholly spiritual in respect of the Subject.  
The power of the Magistrate is not a compulsive power over the conscience, to destroy or infringe that liberty purchased by Christ. Conscience is bound to no other Lord, or Lawgiver than Christ, to no other rule then the Word. My liberty of Conscience is then infringed when the Magistrate compels me to do that which God forbids, or hath not commanded, or hath left indifferent, or when he doth press me to any thing besides or against that which he who is Lord and Lawgiver prescribeth, who only hath dominion over my faith and conscience; and this is usurpation. To command religion coercively without due information of the judgement and conscience by clear Scripture, and sense of divine reason, is Tyranny over that conscience which the Word, and not the Sword, must convince, must reduce. Notwithstanding if a Magistrate press me to that faith which he that 〈◊〉 dominion over prescribes, and provokes me unto that duty, which in conscience, and by divine command I am bound to perform to him who is the supreme sovereign of Hea●e● and Ear●●, and Lord over my Conscience; this i●●o reason can 〈◊〉 called oppression of conscience, because this tends not to the suppression, but to the advance of Truth: Shall the word and the due obedience thereof, when urged by men, be the cause of persecutions? The Magistrates pressing to the obedience of truth is no cause, it is the error of his judgement, his mi●●●k● of the rule, his pressing that upon the conscience of another, which is an error in itself, condemned by the word, and this is the sole ground of persecution: As the erro●● of the Judge in causes civil, is the ground of his injustice. Now to recl●●●… this error, we must not take away the lawful use, but regulate the abuse of this Authority. If Magistrates should disuse their power in Non-administration, or abuse it in maladministration, 
Psal 8● 5, 6, 7. 〈…〉 3.  they shall not be so much respondent unto men, as they shall to God therein, from whom they received the Sword, by whom invested, for whom entrusted with all their power and authority.  
Upon these premises three or four Deductions or Conclusions will necessarily arise from thence: 1 That what  
1 laws have been, are, or may be ensnaring (not only to the Liberties, Lives, and Estates, but also) to the consciences of such as are truly conscientious and pious, would speedily be repealed. By such laws at first enacted, Antichrist ●●ept 
2 Thess 2. 4.  into his seat of ambitious usurpation, of tyrannical persecution; (as all Historians know) the foundation of that blood spilled, and all those miseries felt, in England these by-past years was laid in the blood of our precious Worthies, not only in M●rian days, and under the black cloud of Papacy, but since in the light of the Gospel, under the late government by Episcopacy, in the sufferings of deprived, imprisoned, and banished ones, the loud cry whereof pierced the ears of Heaven for justice in the total and eternal supplantation of that Plant which the Lord never planted. The experience of former sufferings hereby may produce fear in our hearts in future.  
Such who would represent the congregational way (in the purest practice thereof) as the root of Schism, error, heresy, and a breach of Covenant with God and Man; Destructive to the peace of Churches, and of the Nation: What do they but open a back door to usurpation, tyranny and blood, at least a wide and effectual door to the suppression of truth, the advance of traditional error? should this be far from their own intentions, they are not acquainted with the hearts of others, whose principles at present are bad enough, and succeeding ages rather degenerate.  

Phil. 3. 15, 16.  To put in practise the Apostles precept, and observe his golden rule, his apostolical Canon, in those matters of Faith and practice, wherein we are agreed mutually to combine in love, and join in fellowship, in those circumstantials wherein we differ to forbear each other in love, and meekness until the Lord reveal it unto both.  
The difference is of no great latitude between the Presbyterian and Independent party, especially where either are furnished with able guides and judicious and pious Officers to govern them, and to go before them: such as are orthodoxal, and Moderate, Pure, and Peaceable on both sides, may soon accommodate, being agreed in all the fundamentals, and substantials of Doctrine, Worship, Discipline, and Government. Both acknowledge a Government ecclesiastical to be essential to the being, at least, to the preserving of a Churches being: both hold Church Government to be presbyterial also, within the particular Congregation, with the yielding of Appeals to other Churches, by way of counsel, judgement and censure, negative: (and we challenge no more authority over the Church of Rome.)  
They do seriously defend divers Parochical Congregations, and Ministeries, with whom they hold communion in Ordinances, to whom they are helpful in the establishment of the Doctrine of the gospel, and the Worship of Jesus Christ, against all novel opinions, and practices of the times, and is the toleration of these intolerable?  
As for errors feared and heresies supposed to spring from this Root, it is answered, A total exemption from such evils 
1 Cor. 11. 19▪  no Church or Churches can expect until the tares be gathered from the wheat, until than there must be schisms, errors, heresies. No Churches abounded, were more afflicted therewith then the best and purest under Heaven, those planted by the hands of the Apostles, even those whilst the Apostles were pr●sent with them, and shall we expect immunity? and therefore that breach also of Covenant suggested hereby will appear to be as ungrounded as the former apprehensions. O that all violence, and envy, bitter invectives, reproachful languages, and uncivil carriages on both sides each towards other, might be censured, and condemned, that the unity of the spirit may be maintained in the bond of peace. And this reconcillation will frustrate the expectation of foreign enemies, and render their design upon our domestic differences, vain and fruitless, which still continuing is the saddest omen of confusion, and 
Zech. 11. 16.  desolation, if we believe the Scriptures. Woe unto us, when the Lord would heal the breaches of this Nation, and we will 
Jer▪ 51. 9 Jer▪ ●0. 13, 14, 15.  not be healed; what may we fear but judgement advanced to the skies? which the Lord prevent, for the fall will be heavy on those who procured, and who continued this wound.  
Thirdly, What laws or Liberties have encouraged the hearts of wicked ones, or strengthened the hands of sinners by 
2 Chron▪ 19 5, 6, to the end.  too much lenity, or indulgence, those laws must be reformed, and established with greater severity, and with due authority: ordaining such laws, such executioners, superior, or inferior, in every place, as may be faithful in the discharge of their duties in conscience, in obedience unto God ultimately.  
Many laws are without life, whereby profaneness increase, and the land mourneth under the pressure of the sins of the inhabitants thereof; what Adulteries? what Inc●sts? what Pride? what Oppression? yea, what Pagan Ignorance? what gross profaneness? what secret Idolatry? what contempt of divine Worship, Sabbaths, Ministers, Saints? ●ad symptoms of a declining State, and prognostics of irrevocable ruin without speedy prevention, and remotion by a blessed, and effectual reformation. This we have promised to God, and the world, we have prayed for: but oh that we were tender and observant of our duty, conscientious 〈◊〉 vigorous in our endeavours to suppress all sin, to advance all godliness in the highest degree, in ourselves and in all others: 
Zech 5. 3, 4.  lest the flying roll of vengeance, 〈◊〉 in upon the Nation. There are mighty crying sins, the sin● of S●do●, yea such as are not named among the Gentiles, to be found in England, for which the Lord hath smitten us (although we have not returned to him that smit●●h us,) that his an●er is 
Esay 9 12. 13.  not turned away, but his hand is stretched out still: he a●●lic●● us in our choicest comforts, the very supports of life▪ the field is wasted, the land mourneth, the fruit trees are withered, the 
Joel 1.  beasts groan, the flocks of sheep are desolate; that a faithful Land is made barren for the wickedness of those that dwell 
Psal▪ 107. 14.  therein. The Lord hath been, is still hewing at the root of this Nation, this Parliament, his compassion hath r●wled within him, unwilling he hath been to make England as Ireland, as Germany.  
Oh that the sins of this preserved remnant create not a new controversy, that our overthrow be not like the overthrow of Sodom: who would have thought in so fair a morning 
Gen. 19, 23, 24.  a Storm should have risen? but a Tempe●● of fire and Brimstone, who could have feared? and yet it came in an instant suddenly. No privilege will exempt a sinful Nation from the punishing hand of a divine justice; no greatness can secure it against heaven, no wisdom can establish it, if sin be found in 
Je●. 14. Ier: 15.  the skirts of it. Not the presence no● prayers of the Saints▪ not the Oracles, nor the Ordinances of God: no humiliation without reformation can divert that reproach which sins bring upon a Nation, those judgements which they procure. Every ma● begin with himself, with his Family, le●t the Lord first visit there: many a Princely, and Noble Family in this State hath fallen, by the sword of the Lord's indignation, such who thought themselves too great to be good, who were unwilling to be informed, who hated to be reformed, these have drunk the wine of the Lord's fury and were moved, and ●●d, 
Ier: 25. 15.  they have spewed, and are fall'n never to rise up more. These things happened unto them for examples unto 〈◊〉 if we ●●ake 
2 Cor. 10. 11. Ier▪ 25. 31.  off God, God will shake off us; the Lord hath a controversy with the Nations, he will plead with all ●le●●, he will give them that are wicked to the sword: the Lord is now upon that work which others are grieved at, are unwilling unto, that is reformation, which will cost fire and sword: (two 
Zech 13. 8, 9 Esay ●. 1●, 13.  parts shall die, the third shall pass through the fire) he is upon Reforming Parliament, Army, Nation, the hand of the Lord shall be upon the Cedars of Lebanon, the oaks of 
Esay 19 2, 14.  Bashan, that himself alone may be exalted. The Lord is dashing the son against the father, brother against brother, neighbour against neighbour; hath mingled a perverse spirit in the midst of England, and no wonder the greatest part of men professing Religion, are without Religion, are against Reformation, Christians in name, but worse than heathens in nature, all crying, pleading for reformation, but few subjecting, submitting unto the power, and the authority thereof. the potion that should heal us, maketh us more sick, the humours of this Nation are so far from evacuation, that they are now more enraged: 
〈…〉.  God would have healed Israel, and the iniquity of Ephraim discovered itself, a sad presage of judgement, and ruin. But if after all this we begin with personal reformation: if those who are the reformers of others do especially reform themselves; Persons, Families, Parliament, Laws; then shall the light of this Nation break forth as the morning, the darkness thereof shall be as noon day, and the health thereof shall spring forth speedily. When the Lord hideth his face, who then can 
Jo● 34. 2●.  behold him? but when he giveth quietness, who then can make trouble? Oh that England may be the glory of the earth, the emulation of Jew and Gentile!  
Fourthly, and lastly, as a faithful Magistracy, is the support 
2 Chron. 17. 9, 10 2 Chron▪ 13. 9, 10. 2 Chron: ●1. 13, 14. ●er 33. 17. Psal: 77. 20. Exod▪ 4. 14, 15, 16, 27.  of Law; so a learned, pious, painful, and soulsaving ministry is the best support of Religion, and without the conjunction of these their mutual concurrence in counsel, in authority, no State can prosper. Thou leddest thy people like a flock by the hand of Moses and Aaron. The power of Magistrates and of Ministers are divers one from another, the power of the one being ecclesiastical, of the other civil, yet in respect of the exercise of this power, they ought not to be divided the one from the other, because they are powers to confirm, not to prejudice the being or well-being each of other.  
The Harvest is great, the labourers are few: Many there are amongst us whom the Lord hath fitted with graces, with gifts, and choice abilities, able and understanding men in the Lord's 
Ezra 8. 15, 16. Neh. 13. 10, 11. 2 Chron. 17 7▪ 2 Chr. 30. 32. 2 Chr. 31. 4. 2 Chr. 35. 2.  work; It was Ezra his care, Nehemiah's, Jehosapbats, and Josiah's, who did also encourage in the work of the Lord, all who were faithful in their ministration, providing for them a comfortable and honourable maintenance. Christian Magistrates, or the supreme authority of a Nation, hath the power of Christ in them, to depose and deprive in case of unworthiness (as Solomon did Abiat●ar) all such as are ignorant, erroneous, and 
1 Kings 2. 27.  scandalous; as be profane or formal, for from such a ministry tolerated, ignorance, error, formality, and profaneness 
2 Chron. 11. 14, 15. Jer: 23. 15 Ezek. 22. 26.  flows into a Land, or Nation. And if a faithful soulsaving ministry decay, the greatest glory and blessing in a Nation, yea the security, and tranquillity of that State is departed from it, without which no State can expect such a people their friends, 
2 Kings 13. 13. 2 Chron: 13. 9, 10. 2 Chr: 36. 16.  they willingly allowing them to be Christ's foes, to live in ignorance, darkness, and error, without means, and remedy to inform, to reform their deluded, seduced souls, ready to perish, to be destroyed unto all eternity. The dark corners of England, pity, and remember those whose souls cry aloud for bread, who inhabit the shadow of death, unto whom Jesus Christ is no more known then unto poor Indians, who have no love unto, no delight in knowledge; nay, who deride the means of grace, who have been your enemies hitherto, but such as have been Christs? Papists and Atheists? improve your power which God hath given you over them, to gain their souls to the knowledge and love of the truth and ways of Jesus Christ.  
False Religion hath been carried on by fire and faggot, by force and strength; but pure Religion by the arm of God, by the spirit of the Lord's mouth speaking from heaven, by contemptible instruments against the strongest opposition, without the help of the Princes and Monarchs of this world, nay against all their fiery opposition, and fierce persecution, by the travels of a few poor Fishermen. Some may question the authority, and dispute the Call of such, but those who are truly judicious, and humbly pious, can distinguish between the subject, and the adjunct, such persons being throughly manifest unto God, and to the consciences of good men. It is the grand design of Satan, 
2 Cor: 5. 11.  it ever was, ever will be, if has cannot pluck these 〈…〉 to darken the light in heaven, to prejudice that divine 〈…〉 that powerful operation which the word should find ●o the hearts of the hearers, by some pretended error in the person, in the Call. This plot (as old as N●a●,) was 〈◊〉 one thousand six hundred years agone, and then carried on 〈…〉 
Heb. ●. 10. Mat. 11 18, 19 2 Cor. 10 10. 2 Cor. 13 3, 6. 2 Cor. 11. 6, 7. 1 Cor. 4. 15. ●al▪ 4. 14, 15.  on purpose to prejudice the work in the very time of Reformation. They questioned the Call of John to his ministry, of the Lord J. Christ to his. They despised the Person, contemned the power of the Apostle Paul, even those who were his children, begotten by his Ministry, to whom he had been throughly made manifest in all things; such as had formerly received him as an angel of God, yea as Christ Jesus, who would ha●● plucked o●t their eyes to have done him good, yet these, even these injured the Apostle, stood in a kind of enmity and opposition unto him, vilified his Ministry, preferred a weak, ye●● corrupt Ministry, beyond that which the Lord had 〈◊〉 blessed and sanctified, to the converting and saving of theirs▪ with the souls of many others. Verily every man at his 〈◊〉 state is altogether vanity.  

Jer. 22. 15, 16. Amos 88, 9, 10 Amos 5▪ 12, 13, 14, 15.  2. Justice is the support of Religion: Is not this to know me, saith the Lord; to do judgement and justice, to judge the cause of the poor and needy? The neglect of justice is punished with the greatest judgements from heaven, procureth certain and sudden misery after the fairest hopes of mercy, 〈…〉 sunset even at noon day; and is numbered amongst the might● sins of a Nation, which the Lord will not pardon▪ when 〈◊〉 
Eccle. 5 8 Deu. 1● 7, 8, 9  is a cry in the hearts, in the families of the oppressed, this cry is loud in the cares of God; if the yoke of cares of griefs, by the loss of the estates, of the lives of oppressed ones▪ ●f the heavy burdens, pressing the minds, oppressing the families of poor men, be not broke off speedily, this hasteneth the desolation, 
Esay 5. 7, 9, 10  the devastation of great families, and of Nations also▪ a● honour, no parts, no power, can secure the greatest from Divine justice, or from human hatred, in case of such neglect: If 〈◊〉 
Jo● 34. 17, 18, 19, 2●, 29, 30.  be tyrannical, the soldier shall do that justice for an oppressed people, which they could never obtain from Sycophantical royalists: if States abuse their power, betray their trust, the same God hath ordained the same nod for 〈…〉 
Ier. 6. 4, 5, 6. ● King● 3. 2●. Psal. 85. 9, 10. Esa. 32. 17, 18.  which renders the persons, the actions of 〈◊〉 〈◊〉 honourable, in the hearts, in the eyes of God, of good 〈…〉 procures a Nation mercy, and peace, ● sp●●dy, a 〈◊〉 establishment to the greatest prosperity thereof to all 〈◊〉.  
1. Justice Restrictive in restraining the exorbitant power of some, in calling others to due account, entrusted with the affairs of the public. The Romans not only oft changed their Magistrates, but instigated the people to accuse such 〈◊〉 they found perfidious and self-seeking in their Offices, whereby their Common wealth flourished, Queen Elizabeth when her great Officers of State at any time complained, that it was to her dishonour to hear and receive so many accusations against her great Counsellors of State as she did, they tending to their discouragement, because to their disparagement, she replied, that she was Queen of the small, as well as of the great, and therefore she would hear the meanest subject, and if the charge were unjust she would censure the accus●r, i● just, ●he would not protect the greatest from justice▪ Samuel when the people 〈◊〉 discontent with Aristocracy, and do●ted upon Monarchy▪ (they 
1 Sam. 12. 3, 4●▪  would have a King and Judges no longer) he instigated all men that could justly do it, to accuse him of injustice 〈…〉 the Lord, and before the King, a singular example of 〈◊〉 and justice, a precedent to all persons, at all times, in all place●, to act so righteously, that they stand ●l●er before God, in their consciences, and against the censures of the wholeworld.  
2. Justice Vindictive in punishing the nocent, and not permitting the guilty to go free▪ justice must be impartial, without respect to persons, even the highest acts of vi●diction justice● It is 
Deut. 10. 17. Deut. 13. 9, 10, 1●.  said of Levi, that he regarded neither father, no● mother, nor brethren, nor children, and the blessing of peace w●● upon him. What should I speak of the act of 〈◊〉 of Samuel, upon Agag K. of 〈◊〉 of Jeb●jadab upon 〈◊〉 Jebijad●● it the declining State of Judah, falls upon an act very irregular, yet in that case truly justifiable, he contri●●● the deposition of 〈◊〉 insinuates to that and into the ●ffections of the soldiers, and 
2 King● 11. 14, 15.  to strengthen himself he engageth them in this design▪ 〈◊〉 proclaims a new King, in the King's minority models the 〈◊〉 swears the people to submission to those Laws enacted by ●●●self; makes a decree, that whosoever should break into the ranges should die although it were the Queen, and accordingly commanded her execution in the royal City, near to the Court, (the place of her sin ordained to be the place of her suffering) before all the people, yet this was not without blessing and success from heaven, saith the Text; the neglect of 〈◊〉 
1 Kings 20 42.  upon B●nhadad King of Assyria brought a sword upon Aba●: the neglect thereof upon the house of Saul, by the Princes of 
2 Sam▪ 11. 1, 2. Eccle: 8. 11. Esay 59 11. Deut: 1. 17. Deut: 17. 8. Levit. 19 15. Deut: 25. 1.  Iuda●, procured three years' famine upon Israel: the want of impartial justice imboidens the wicked in sin, disheartens the godly in righteousness.  
As justice must be impartial in respect of persons, so of ●●ses criminal, or civil, administered with due respect to the truth of the Cause, to the justification of the righteous, to the condemnation of the wicked, a more grateful service to God 
Prov: 28. 21.  then sacrifice: It is recorded by Solomon to be the character of a person very ignoble, to respect persons in judgement▪ for a 〈◊〉 of bread (saith the Text) such a man doth transgress; only such acts must be performed.  
1. With sincerity; Jeb● did materially what God commanded, 
2 Kings 10. 30.  and commended, against the house of Aba●, yet because he did it not formally, with respect ultimately to the Lord's honour, but respectively to establish his own estate, honour and greatness; therefore not only Jeb● is found guilty of all the 
Hos: 1: 4, 5.  blood so spilled by him, but all Israel is plagued for that depraved 
2 Chr: 1●. 10.  act, in respect unto the sinister end. If judgement be not administered in the fear of the Lord, with sincerity, with faithfulness, 
2 Sam: 24. 1.  it procures wrath from heaven against the persons ex●●●ting, and the Nation wherein it was executed; the sins of public persons reflect upon the republic.  
2. With Prudence; it was the prayer of Solomon, that the Lord would give him a wise and understanding heart 
1 Kings 3. 7 Prov: 17. 15. 2 Sam: 14. 33. Judg: 21. 15. Hos. 12. 6. ●s. 106. 32. 3●.  to judge his people; wisdom is requisite to distinguish causes and persons, wisdom to inflict censures in proportion to demerit. Too much Lenity animates the person, justifies the facts too much severity renders the most righteous cause, in respect unto that act, dishonourable: judgement must be te●per●d with mercy, the 〈…〉 be afforded that person in whom we punish o●r 〈…〉 inclinations, lest a distemper in them 〈…〉 vocation to the Almighty, 〈…〉 with respect to former merit is 〈◊〉 and the 〈…〉 of mercy over the severe stroke Justice is honourable 〈◊〉 extent of mercy as much inflaming the affection of Love, 〈◊〉 the restraint of or rigour in the execution of Justice, will 〈◊〉 it.  

1 Kings 2. 2●.  This rule we may learn of the holiest, 〈…〉 Politician, that ever the sun shined upon, Solomon. 〈◊〉 is requisite to determine the time & season of judgement, for if the 
2 Sam▪ 3. 39 with 1 Kings 2. 31.  blood of one nocent, should hazard the lives of many 〈◊〉 cents, there may b●e a suspension of the act to a 〈◊〉 opportunity, 〈◊〉 David did in the case of Joab.  
3. Justice Remunarative, in the due requital of friends who have been faithful servants to the public: for 〈◊〉 only to compliment with their friends is dishonourable but to be just towards all, ●el Prami●, ●il Pava, is truly noble▪ The Gr●ians observed, that this stain ever remained upon the garments of Princes, upon the raiment of Court●●●s▪ variable in their affections, slow in their Compensations; 〈◊〉 tells 〈◊〉 that it is an ill sign of a declining State, an ill pr●sa●● of the decay thereof, when such as deserve well from it, shall ●●●d no other recompense by it, than the 〈…〉 of their own consciences; it is yet worse, when such as are best 〈◊〉 to 〈◊〉 welfare of it, shall find no more favour from it, then if they 〈◊〉 
Prov. 1●. 24.  been actors against it; benefits are sometimes acknowledged, very rarely required: Solomon tells 〈◊〉 of a poor wise 〈…〉 
Eccle 9 15.  saved a City, yet no men remembered that poor man 〈…〉 some men forget, God will (and tho●e like God for goodness 
Host. 6. 1, 2. 2 Sam. 17. 27. ● Sam. 19 32.  dare not but) remember the acts of such▪ divi●● power procured M●rde●●l's advance, David re●●●bred the kindness of B●●zillal; Heathens will rise up against such as 〈◊〉 called Christians, in the day of Christ, what 〈…〉 
1 Kings 2. 7.  what others did in the like cases, for such eminently active for the public, moral Histories record; 〈…〉 dixisti 〈◊〉 saith 〈◊〉 we know what a brand of 〈◊〉 
Gen. 40 23.  the scripture sets upon Phara●hs Butler, who though in his distress he was comformed by Joseph, was obliged to show him kindness, to release him from his bonds, yes (saith the Texe) he 
●os. 9 4, 5, ●.  remembered him not. 2. Less friendship cannot be afforded, then to secure friends from the rage of enemies, this justice Joshua afforded the Gibeonites; it is an Argument of an ill governed State, which afford●the justly accused, opportunity to seek revenge upon the acouser, to expose the persons, or 〈◊〉 of those who have served most faithfully to the violence of malicious enemies. The wisest States therefore have ever kept the strictest eye upon suspected en●●ies, because revenge is ever active, and malice longer lived than either love or thankfulness, 
A●. 11. Rich 2.  There was a Parliament in England, called the wonder-working Parliament, had they been as wise to have kept, as they were potent to gain their just right and liberties, 〈◊〉 times had not lost them their honour, nor they i●oparded their own, with the lives of their friends, as they did by their imprudence, improvidence, self-seeking, and Treacheri●.  
4. Justice Commutative in all acts and contracts, preferring the good, the profit, the ease, the liberty of others, no of 
Esay 60 17, 18. Ezek. 45. 11. Nehem 5.  ourselves, In all Impositions, and Taxations to afford the people all possible case and freedom● with reason and respect unto public safety; The act of Nehemiah is worthy the practice of public statesmen, (in such cases and times,) which act 〈◊〉 Lord remembered for good to him, because of that good which he had done to that State and People thereby: such acts are the means to prevent popular discontent, as being most pleasing to the people, whose lawful desires must be satisfied, unless reason, and love can captive their Spirits. How Agrippa Captain General of the Army of the Romans against the 〈◊〉 ●ppeased the Commons of Rome tumultuously assembled against the Senate, because oppressed with unnecessary taxations (〈◊〉 they apprehended) is not unknowns▪ he declaring the 〈◊〉 of those wars, which could not with honour be recalled, 〈◊〉 concluded, the peril of the people's conspiracy, being alike, 〈◊〉 if the members of the natural body should conspire against the stomach and belly, unwilling to allow those parts food, because idle, when as each member of the body is nourished▪ and the whole preserved by those parts: so saith 〈◊〉 the Senate and the Commons of Rome being one body politic, concord will cherish, but discord will destroy this body, and every part in the whole, which this Sen●te represents. The advantage of obedience out of love is infinitely 〈◊〉 that of fear, and such States who want the first, are neither happy, not safe: unhappy the chiefest Royalty of Staces, consisting in the people's loyalty, without which as Henry the fourth said to his son, he must never repute himself King, nor his person, nor his honour secure; unsafe, having no confidence in the fidelity of such who love only for fear, not fear in love.  

Prov. 1●. 14. Prov. 18. 23. Prov. 19 7. Prov: 14. 20. Hab: 1. 4.  2. Justice in the righteous, and seasonable consideration of the causes of the poor and needy: It is a sad symptom of a declining State, and that the power thereof shall not be prolonged, nor the stability thereof remain, when the necessities, when the intr●●tie● of poor men can neither procure them favour or justice, when the law is slack, and due judgement proceedeth not, when such whose necessities require relief, who come to the ga●● for Justice, are tu●●ed aside, are sent away unheard; and this is numbered amongst the mighty sine, and provoking 
Amos 5. 12, 13 Prov. 29. 7.  wickedness of a Nation; he who is righteous considereth the cause of the poor, but the wicked regardeth not to know it (saith Solomon) the wickedness of such is great, and their 
Job 22. 5, 9, 10: Prov: 31. 7, 8, 9 Psal: 82. ●, 4, 5, 6, 7. Deut: 10. 18.  sins infinite, saith Job. Open thy mouth for the dumb, (that is, the patient expectance of the poor) doth plead the cause of the needy (saith the Lord) that he may forget his Povarty, and his misery no more, lest the dumb sig●es cry aloud to heaven for justice, upon those who would not afford them justice: the complain of such pieroeth the heavens, 〈◊〉 the heart of the 〈◊〉 in the walls, the timber of the house, proc●teth 
Heb:. 11, 12. Jam: 5. from the 1 ver: to the 12. Job 29. 11, 12. Job 30. 25. Job 31. 16, 22.  judgement men●ilesse to those who showed no mercy. Job telleth us that his soul was grieved for the necessities of the poor, to whom he was a father, from whom he never withhold their desire, never caused their eyes to full: that he searched out their cause for them, whereby the blessing of those ready to perish came upon him: saith he, if ever I failed them when I might have helped them in the gate, (that is, in the right of their cause by a speedy administration of Justice, them et my arm fall from the shoulder blade, and let it be broken from 〈◊〉 bone; and he gives this for the reason▪ this I did, because I feared the Almighty, destruction from the Lord was a terro● to me, by reason of his highness, I could not endure, that is, he knew that the Lord would be very angry with such neglect, and how unable he was to bear divine displeasure, and therefore he durst not but judge their cause speedily, with respect to their necessity, to their importunity.  

J●r. ●1 12.  The Lord speaking to the Governors of Israel commands them to execute judgement in the morning, (that is, early, speedily, in the greatest necessities, and extremities of his people▪ 
〈◊〉 22, ●, 4, ●5, 16, 17.  without tedious attendance and circumstance) lest (saith he▪ my fury go forth like fire, and there be none to quench it: shalt thou reign because thou closest thyself in cedar? did not thy father do judgement and justice, and then it was well 〈◊〉 him? he judged the cause of the poor and needy, and then 〈◊〉 was well with him: was not this to know me, saith the Lord? but thine eyes and thy heart are not but for thy covetousnes●●, (saith he unto Jehoi●kim) therefore thou shalt be buried with the burial of an ass▪ the neglect of justice hastens divine displeasure, procures human hatred. Such cannot plead want of opportunities to afford every person, in every cause audience, (the weightyest and important affairs of State depending upon 
Ex. 18. 13, 14. Deut. 1. 12, 13.  them, they not wanting power (as J●●bro counselled in the li●e case) to ordain Commissioners in Hundreds or Counties (men fearing God) to hear and determine such causes as can ●e determined in no other Court, but by such Authority, were such cases their own, did their persons, or their relations suffer by such neglects, they would find time and friends to serve themselves▪ 
● Sam. ●3. 3, 4.  he that ruleth over men must be just, and ruling in the fear of God, as the light of the morning when the sun riseth, even a morning without clouds.  
I shall conclude this head with three or four Corollaries as the foundations of Justice.  
1. Measure every civil action by a divine rule. There is an 
Acts 4. 19  eternal justice in the divine law, and every human constitution no further binds any soul to obedience active than it hath sympathy and agreement therewith. Every Legislator ultimately intends obedience active, rather than passive, in cases weighty and momental tending to the necessary constitution and preservation of Societies, and commonwealths, but no law can give satisfaction to the conscience, (with which I am bound to obey) if it be not primitively grounded upon the 
1 Per. 2. 13, 29. Rom. 13. 4.  word, either directly, or by necessary inference. The power of the Magistrate is not absolute, his authority is ministerial, his jurisdiction is restrictive, his power limited to the word, as his rule, which only makes his command lawful, and he commanding what God commands, a witting and wllfull breach thereof with a disloyal mind, is a double sin; against God commanding, against the power ordained by God. All posi●ive constitutions tending to civil peace, to common good, are generally commanded by God in his word, and to be obeyed upon pain of judgement, and human laws, urging those acts morally good, do but enjoin what God requires, these lawmakers therein being the Lords' extentors, administrators, or assigns to execute what he prescribeth. The necessity of all law doth arise from the necessity of the end thereof, and proportionable to that end, (which is public good, profit, safety, and liberty,) so great is the necessity of constitution, and observation; for any to impeach, or prejudice the power ordaining, to obstruct, or interrupt the end 
Ezek. 17. 13, 14, 15, 16, 1●.  for which that power or law is ordained, such an act is usurpation, presumption, and rebellion in that person whosoever he be, and is a fi●ue not only against man, but God, whose word enacts that law to such an end in general terms.  
Secondly, The moral Law (the ground of justice) under the Gospal, doth not only bind us Gentiles to the rules of justice commutative, or distributive, but the very same penalties 
Mat. 5. 17, 1●▪ 1 Tim. 1. 8▪ 〈◊〉 10. 1 Tim. 5▪ 1●.  primitively imposed by God upon the Jews in the same cases, do as well oblige us to the same punishments, because the moral equity of those laws remain. Hence from the equity of that politic law, the spirit of God argeth the necessity of maintenance of ministers under the gospel. This is an everlasting Maxim, that what law was given to the Jews and not as Jews, (i. e. respective, as a people in Covenant with God above all other Nations, as a people redeemed from bondage, preserved in the wilderness, delivered from the deeps, possessed of Canaan,) but as mortal men subject to the like infirmities with those of the Nations, alike bound to the observance of the laws of nature, dictates of conscience, and principles of religion, reason, and justice, with others naturally, the same law is as binding to us as to them.  
If prudent Philosophers, or wise Statesmen for the preservation of Societies, Families or commonwealths by natural reason and conscience judge that necessary and just for, and in their own State, which the Law of God determines such in the polity of the Jews, (as death in cases of murder, adultery, &c.) this law cannot be said to be peculiar to the Stars of the Jews, the same reason binding all Nations to the sa●● observance, which did bind them to obedience.  
Upon this ground the Lord enforceth the judicial law upon 
Levit. 20. 22, 23.  the Jews, forbidding them to walk in the manners of the Nations, because for such sins the Lord abhorred those Nations. Every judicial Law hath the same moral reason to enforce obedience, the same common equity inherent in it if it upholds the State, or intends the establishment of any of the three States of the world, i. e. Families, Churches, or commonwealths.  
Thirdly, The best men in making laws are subject to human frailties, to error, to ignorance, to misinformation, 
Matth. 19 7, 8.  to prejudice, and mistake, and when they have made laws as near as possibly agreeable to divine equity, in their own apprehensions, yet they cannot assure themselves or others that they have not failed in one circumstantial thereabouts▪ wherefore it is against all justice, and reason, that human laws subject to defects and errors should bind absolutely as divine commands do; we see all lawmakers are 〈◊〉 in their acts to impose their laws with restrictions, or amplifications, to interpose interpretations, and modifications, their laws being subject to ambiguities. Hence human laws should be administered with indulgence, to those that 〈◊〉 in some especial case or ambiguity of conscience, and 〈◊〉 reason may allow a dispensasion, as in case the end of the law be not violated; in case such breach be without just offence to any: and lastly, in case it be without contempt of that authority prescribing and ordaining that laws in such cases the Magistrate may, yea must indulge, or he is tyrannical. Suppose a Magistrate commands in time of war that no man upon pain of death open the Gates of a City to any person: if after this strict order, some eminent and well affected Citizen should desire admission, and the Gate should be opened to let in such a person, no danger being eminent, and no peril like to invade the whole by the security of this part of the body, here is a violation, a breach of the latter and grammatical construction of the law, but without the breach of conscience, without the contempt of authority, without just offence or damage to any▪ without breath of the equity, the sense, and the end of that law; which was, that the City, and every part and member thereof, be p●rserved in safety, in which case such a person cannot in justice suffer.  
Fundamental laws respect punishment only 〈◊〉 because so good, so just a law is disobeyed, and that end thereby intended, is frustrated.  
Obedience only is 〈◊〉 and ultimately respected therein, because without it the foundations would suddenly be out of course, wherefore those commands of the magistrate that tend to the necessary good, to the absolute preservation of human society's i● peace, pi●ty, and justice, those commands are primitively divine, formally good, finally lawful, and cannot be violated without sin, although the Magistrate should define no penalty, impose no punishment upon such transgression▪ the law in these cases respecting due obedience in full satisfaction to the justice thereof, rather their submission to the censure, subjection to the punishment inflicted, in case of wilful disobedience, and obstinate violation▪  
Fourthly▪ That the Grounds, Rules, and Foundations of Justice must be of things lawful, possible to be observed within our power, and tending to general good, to order, and peace, to liberty and stability. Hence those acts in some persons cases, and 
Numb▪ 30. 3, 4▪ 5, 6, 7, 8, ●3.  times unlawful and unjust▪ the same in other cases and thries may truly be proved just, è contra, 〈◊〉 acts in some persons cases and times just, may in others be unjust: Shines who cursed 
Mat: 12. 4.  
2 Sam 16. 7, 8. 2 Sam: 19 18, 19, 20, 23. 1 King's 2. 8, 9 1 King. 3. 44, 46.  and abused David, his act was treasonable, an act 〈…〉 ●●serving death, by the law of God and man, yet upon his submission, David not only promised him pardon, but by 〈◊〉 and covenant solemnly engaged before God to pass by the fault, to take off the punishment of this sin, which 〈◊〉 upon better consideration, and more serious thoughts, he (and that without perjury) broke, giving an absolute charge and command to Solomon his son to put Shimei to death, and hold him no longer guiltless; which decree Solomon accordingly did execute, returning all the wickedness of Shimei against David upon his own head.  
Joab was a man of blood, a man deserving death; yet 〈◊〉 was forced to indulge him so far in his sin, as to continue him in his honour, until the Lord tendered an opportunity, and gave him power to be avenged on him to the ●●most.  
Such Oaths, Covenants, Protestations, and Declarations ●●deliberately and rashly made, such honour and indulgence 〈◊〉 i● conferred, or continued to Delinquent persons deserving death, condemned by the decree of God; such oaths are 〈◊〉 justly broken, then with justice and honour to God, or 〈◊〉 
Numb▪ 35. 31, 33.  and respect to a republic they can be kept. If a man should swear to save the life of a murderer, such an oath not only may, but must be broken, because the Lord hath positively determined, that no satisfaction shall be taken for the life of a murderer, neither can the land be cleansed from blood, but by the blood of him who shed it. The inconsiderate 〈◊〉 of making and taking what cannot possibly and without sin be performed, must solemnly and seriously be repented of before the God of Heaven, by States and by private persons. Such circumstances may intervene, which may render that oath unlawful, which at first was lawful, impossible to be kept, which before was possible, and in such cases the Lord doth disengage us, and the binding power thereof doth cease. Oaths 
Gen. ●4 8. Iosh. 2. 20. 1 King● 1. 51, 5●.  are conditional, as was Abraham's servants; the oath of the Spies to Rahab; of Solomon, to Ad●n●jah, and bind not unless that condition be performed.  
If a State do bind themselves, or others by an oath to defend the Person, and power of a Prince, maintaining Religion, and Justice, preserving their laws, and Liberties, this oath must be kept the Prince performing those conditions, but in case he be a professed enemy to Religion, an Adversary to Justice, and by no ways of love or favour can be gained to Patronage the laws and Liberties of his People, but still he plots and conspires against the lives of those that are most loyal, most faithful, such oaths are no longer binding.  
It is absurd, against all reason, the light of nature, the laws of Nations, to imagine that any oath should bind a People to deliver their Sword into a Tyrants or murderers hands, when they know it is desired only to murder them, or to be avenged upon them.  
Such oaths as cannot be kept with the Peace and stability of Nations (all Casuists acknowledge) leave no obligation upon the conscience, because Reason and Rule is the bond of Justice.  
The Covenant was only a civil bond wherein we engaged out of respect to the public peace and safety of the Nation? Is the Nation by any one act in hazard? Nay▪ ●s not this peace rather secured? have not the Parliament wisely laid the Axe to the root of our distempers? Plutarch reports of Lys●nder that he cared neither for promise, or oath, longer than they would serve the accomplishment of his own ends. Did not Cbarles the ninth of France, the same? and what History can Parallel the Acts of the late KING herein? better one should perish then a Nation. Ma●asses blood-guiltiness 
2 Kings 24. 4. 2 Sam: 15.  reflected upon all Israel; indulgence to any deserving death, lays a foundation of future misery, and emboldens that delinquent in his impiety.  
No politic law in a kingdom must dispense with the Positive Law of God, that Law enacted by himself for the preservation 
Gen▪ 6. 11. Deut: ●1.  of human societies from violence. He that sheddeth blood, by man shall his blood be shed: by man, not by a private person, but a public Magistrate; and a King (if guilty) by the supreme power. The Lacedaemonian Magistrates were called Ephori, ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, because for the safety of the commonwealth, their eyes and minds, were intent, 〈…〉 people from Kings appealed to these for judgement, who●●●●thority they reputed great. In France the Patricii Regni 〈◊〉 chosen out of singular Provinces, to whom the Kings at their Coronation were sworn as to the whole Kingdo●▪ 〈◊〉 these were sworn to defend the kingdom, to oppose the 〈◊〉 proceedings of Kings, and to depose them in case of Tyranny. 'Tis vain to instance, the law of Nature, of 〈◊〉 presents us with a cloud of witnesses.  
King's are indeed supreme in point of Honour, but not 
.  in point of Power, because the whole power of Governing i● not restrained to one person, but diffused into singular par●●, in the hands of divers Officers, because their power i● not ● natural power; no man is borne a King; and yet 〈◊〉 the relation is natural, (and in that respect stronger 〈◊〉 if it were civil) the Magistrate is to afford relief in case of oppression, justice to the child against the parent. 'Tis not an absolute power, then, as Aristotle tells us, their lusts, fr●ntick and brutish humours should rule us: then as 〈◊〉 said, having got a taste of our goods, they will being in our he●d● as a second course: then at 〈◊〉 said, they shall neither be tied to their own nor yet to the laws of their Kingdom●. 'Tis a power conferred: Kings have no more than what is given them, they cannot dispose of their crowns, Jewels, and crown Lands; King John forfeited his Dignity thereby.  
Those that reign by conquest, if conquered again, their Honour determines therewith.  
Those that are elected; whether Kings, as in Pol●●l●, or Dukes, as in Ven●tia; the supreme and general counsel of the State electing, retain the Authority to depose or 〈◊〉 in case of Tyranny.  
Those who are Kings by succession, they 〈◊〉 received that succession as a royal grant of favour from their Subjects, which grant in case of 〈◊〉 by Treason, or disability to govern is forfeited, as our laws know this gran● was not absolute; ●s a fool, a mad man, a 〈◊〉 a 〈◊〉 capable of rule?  
Succession gives a Title to Dignity, but doth not 〈◊〉 〈◊〉 Authority: a Major of a City is not in power till sworn; those who gave Princes the Title, give them the State thereto appertaining, Prerogative, crown Lands, royal manors, and Mansion Houses, Jewels, Imposts, Subsidies, &c. these they cannot dispose of to any other ends or uses, but those for which they are given. Yea they give them the power and authority thereto belonging; the laws the people give them. In Germany the Emperor cannot enact a new Law without a Diet, and what the Representative body of the Empire present as necessary to be established, he is bound by oath to ratify: and so was it in England. Parliaments are to Kings and kingdoms eyes, a●Moses said to Hobab. 
Numb: 1. 31.   
And is not that a Parliament which stands in the nearest relation to the people, which is the liveliest representation of them? Kings and Nobles are but accidental parts, found prejudicial to the public, by sinful confederations with the enemies thereof: therefore abolished; yet the power remains the same it was, though not in the same hands, improved to those ends only for which ordained, (i. e. public safety,) and by those persons entrusted with the affairs of the public, a perfect and full number, and freely acting, (without satisfying the Armies paticular interests further than the general good is concerned therein, which they serve out of love, of conscience, duty binding them thereto, not out of fear, not from the violence of a discontented soldiery, (as malice doth suggest.)  
I shall desire every one that hath an English heart, that is a sincere lover of God, and of his Country, to honour the persons, the posterities of this happy Parliament, Sanctorum Oraculum, & Mundi miraculum; should you forget them, God will remember your ingratitude: The Children of Israel remembered not the Lord their God, who had delivered them out of the hands 
Judg: 8. 15: Judg: 9 16, 10 25, & 57  of all their enemies on every side, neither showed they kindness to the house of Jerubbaal, according to all the goodness which he had showed to Israel. And therefore what followed? the Lord sent an evil spirit between Abimelech and the men of Shechem, who deals treacherously with Abimelech, whose wickedness God rendered upon his own head, and the evil which the men of Shechem had done, did the Lord 〈…〉 on their heads, upon whom 〈◊〉 the curse of Jotham the ●o● of Jerubbaal: What was that curse? saith he to the 〈…〉 if ye have done truly and sincerely with my father's house in making Abimelech King, if you have done according to the deserving of his hands (for my father fought for you, and adventured his life far, and delivered you out of the hand of Midi●●) if ye have then dealt sincerely, rejoice in Abimelech, and let him also re●oice in you; but if not, let fire come out from Abimelech and devour the men of Shechem; and let fire c●me from the men of Shechem and devour Abimelech.  
This was his curse, which accordingly came upon them, so heinous a sin is ingratitude, in persons, or States, i● shall never go unpunished. Rest satisfied with those acts of theirs wherein the public welfare is concerned, which tends to certain, and to constant establishment.  
King's many times have been so great▪ that they have been feared, and for their Tyranny as much as hated by their Subjects: thus the Senate itself of Rome, feared Domitian●●, Maxi●●inus, and others: Tiberius, Claudius, Dionysius, Sergius Galbs, Valerianus, and divers more, how were they hated by their People? hence the German proverb arose, Hell is paved with King's crowns and I relates skulls: we know no prince so wicked but hath his parasites: What said the Courtier to Cambyses, who would have married his own sister, Persarum Regi ●●et facere quod velit: the like said Julia to Antonius Cara●alla, who 
Hos▪ 7. 5, 6, 7.  would have marryied his mother in law, si libet, li●et, &c. Nobles too ignobly and customarily conform their practices to their Prince's principles, to humour them and to flatter them in their sinful lusts: These occasions of sin will be now taken away whereby glory may dwell in our Land.  
And as I would persuade people to unity of Affection, so would I humbly beseech the Parliament to s●eke by all means of favour and love in the first place, to gain the hearts of dissenting brethren, pious and well affected to the republic. There were Leges Amphyctionice, laws tending to unity, this will be a work of the greatest praise and blessing that ever was undertaken, you shall be an eternal excellency, a joy of many generations; This learned college of physicians, (who have the Lord Jeb●vah, Lord President in your Assembly, who is wonderful 
Psal. 8●. 1.  in counsel, excellent in working) we hope will advise, will prescribe a powerful & effectual remedy, to their everlasting honour: How have Heathens honoured th●se who were Reipul li●● M●di●i, vel Patroni, as Scip●o among the Romans, Aristides among the Athenians? What glory did the Senate of Rome confer upon Arcadius, of whom they said it had been good that he had never been borne, or that he might not die.  
Yet these affections fall infinitely short of the blessing and prayers of the Saints: and of the reward and privilege of the blessed in heaven, conserd by the Lord upon those faithful to himself, to the public for his sake.  
In civil Acts remember that decree of Honorius, who enacted that that only should be done by every man unto another, which he would should be done by that other to himself, were he in his relation, station, or condition: a Christian rule, yea Christ's own rule. 
Mat. 7. 12.   
In Religious Acts remember the counsel of Nazian●●n, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Lord the beginning, the end, the ●●dium of all; those who honour the Lord, even those will the Lord honour, and you so doing to be the very glory of Christ in his Churches, the only excellent upon the earth, in whom the delights of God, Angels, and Saints are fixed as glorious and renowned Instruments, as the world's worthies, and of whom indeed it is unworthy.  
Thus much concerning justice.  

But now to manage both Religion and Justice well, two Cardinal virtues are especially required.  

1 Prudence.  
2 Fortitude.   

Esay 33. 6.  1. PRudence, wisdom and knowledge is the stability of our aims; a change of Government, whether religious or civil, without prudence is perilous, Omnis sub●●a ●●●tatio est peri●ules●; for it is in a body politic at in a body natural: by a man of understanding and knowledge the state 
Prov▪ ●8. 2.  of a Land is prolonged, saith Solomon▪ as Justice will 〈…〉 a change Injurious, nor Religion a change corrupt▪ 〈◊〉 ●●sdome will never resent it, unless it appear to be a change for the best, to the security of both▪ conducible to public good and safety, to peace, to ease and liberty, or common sense and reason will dictate what calamities must follow. A general dissatisfaction, and popular discontent was ever by the wisest States▪ men apprehended ominous: but a disunion and division amongst the godly, and those best affected to the ways of Religion, and Justice in the fundamentals of each, is by the wisest God concluded fatal, and above all things amongst wise men to 
Zech. 11. 14, 15, 16.  be feared, and to be remedied.  
To every purpose there is both time and judgement, (saith 
Eccles 8▪ 56.  the wise man) and a wise man's heart discerneth it, but he that is imprudent considereth it not: wherefore the misery of man is great upon him, wickedness and sin (saith Solomon) doth confound the wisdom of the wise, whereby they lose their judgements, slip their seasons, and procure sudden, certain, inevitable and irrecoverable miseries to themselves and others. Every State hath its Crists', and time subjects it to motion and mutation, the reason is given in politics, quy p●●est●● humana in hominum voluntatibus radic●tur. judgement the result of all purposes, of all actions and attempts, is wrapped up within time: hence is that rule in politics, Consiliarius ●em● melior est quam tempur. The Acts of States must be correspondent to the necessity of the times, and the greatest persons must veil, must subject to the time, to the authority that is. We find in Histories, the judgement and resolutions of the greatest Princes and Counsellors have been necessitated to subject to the will, and unjust demands of rebels, the sad effects of imprudence.  
We may read that the Acts of State do alter according to the urgencies of the people, or present exigencies of time, wherein it is more honourable toyeeld to the just demands of friends, as the means, the only means to prevent the imperious commands of rebels. An equal satisfaction of every interest without wrong to Christ and his truth, is the best policy under heaven, the only means to prevent civil broils, all Histories, sacred and moral, declare the calamitous events occasioned by such breaches.  
2. Whereby the highest & most honourable undertakings of the wisest and most prudent statesmen, have frequently been subjected to the worst successes● to that end, it is the best reason of State, for persons public to remove every ground of private jealousy in what concerns their own particular interest or benefit; and to give a real demonstration, by some self-denying act, that it is the public they serve▪ although to their private damage. It is said of Israel that he was an empty vine, 
Hosea 11. 1.  bringing forth fruit to himself.  
1. Israel though a vine, a choice and a precious plant, excelling all plants. 2. Though a vine supported with the wall of strength, promising security to himself. 3. Though a vine spreading with greatness, and flourishing with honour, having leaves and promising fruits unto others: yet Israel is, 4. A vine that is empty of fruit. There is a worm at the root of this vine▪ which draws this strength, consumes this honour, frustrates th●se hopes, self-interest, which undermines personal, national, felicity, prosperity, which renders Israel em●ty and unfruitful to God, to the public, to himself, Self-ends perverts the wisest men in their best actions, and renders them the worst in the eye of God and good men▪ of God who judgath of the action by the end, to whom our dispositions are manifest.  
Prudence is necessary to advise, to consult with in all actions, but especially to bet our companion in grand designs and undertakings. No wiseman will ever attempt any action without good advice, much less will he undertake important affairs upon sleighty debates, jest by overmuch haste and violence such enterprises prove unsuccessful: Quintus Fabius esteemed it more honour to be reputed slow, then to hazard his affairs by precipitance.  
1. Prudence to improve those opportunities within time, lest if they ●ee once lost, the best advice meet with the worst event, and the misery of a State thereupon be great, for sudden and lasting miseries, due ever follow the loss of opportunities; Therefore (saith the Politician) opportunities must be closely pursued, that no advantage of time ●e lost, ●ro●●●●apill●ta 〈…〉 est oc●asi● 〈◊〉 le●● (saith he) whilst like fool●● we 〈◊〉 ou● selves to win the game, we depart the greatest los●●●▪ Upon wh●● advantage Mag●a Ch●r●●, & Ch●rta de Forresta, and other Gra●●● and Acts were obtained, and how maintained, our own Chronicles record. And it is not only wisdom to get, but o● the two pieces, 'tis the greatest policy to preserve what is so obtained▪ Would it not to that end, be great prudence to settle the land Forces, 1. in the several Counties in confiding hands? The officers commanding, the members commanded to be truly religious, and of approved integrity and fidelities? hath not time, and experience discovered in every County, City, Town and Village, who are faithful, w●● disaffected, and who by such influences are able and willing to do do public service or prejudice, having estate or esteem, parts or authority for any such employment, martial or civil? This consideration is none of the least, nor of the least advantage to promote an establishment, to preserve a safe, a sure peace, not only with respect to the Militia of the State but to all civil offices in every Corporation, City, town, Village, or in any Court whatsoever in the commonwealth.  
2. Prudence not only to furnish a formidable Navy in trusty hands at present, but for future encouragement unto seamen, to do a● the State of Spair, to gain ●en for all services by Sea or land, with money and good pay. Our ships are the walls and bulwarks of these Islands, & thereby not only the State is secured, but the Trade preserved, and the necessities of the poor supplied, to the great advantage of the Nation. Wherefore Queen Elizabeth of famous memory, afforded seamen and soldiers the best encouragement beyond all others, because they served for the good of the whole; poor Seamen she freed from all taxes, for goods imported and exported, whereby she gained their hearts, was enabled hereby for any service, became terrible to the whole world, rendered this commonwealth secure, prosperous and peaceable, beyond all others: Merchants being thereby ●ncouraged.  
3 Prudence to secure and strengthen all the Ports, Forts, Havens, and harbours with the Inland Garrisons of the commonwealth, to examine the strength thereof, and how each is furnished with all manner of provision, powder, bullet, match, cordage, arms and Ordinance, that upon any invasion or occasion there may be no want in our Magazines, and that a true Bill of Account be rendered to the council of State, and those stores maintained, & constantly preserved without imbe●lement.  
4. Prudence to supply the treasure of the Kingdom so much exhausted, of so great concernment, of so necessary use, (money being the sinews of War) that there may be a sufficient stock at all times for all public services▪ should Seamen, soldiers, and other servants to the State, want their due pay, discontented at home, and corrupted abroad, would not this hazard our public affairs? State's must consider the necessities of poor men, who cannot forbear their wages, nor allow of time, and days for receipt, nor pay fees to procure their dear earned wages: a great grievance to the subject crying in the ears of God, creating 
Jam. 5. 4.  a general murmur in the hearts of all men, whereby such States discourage the hearts, weaken the hands of those, without whose service they cannot subsist in the time of need.  
5. Prudence to prevent the combinations and underminings of feigned and malcontented friends. The old Serpent still retains his principles, Divide & Impera, he works upon such persons by such instruments, fit to effect and perfect this design by men of parts, of reputation with the people▪ by them staining the honour of the persons, of the actions of our worthies, by malicious calumniations, by vile aspersions, only to prejudice their upright intentions, in the affections of the vulgar, and to obstruct their faithful endeavours, whatsoever is contradictory to the corrupt and ambitious end● of such, (though most suitable to the present exigence● of State, conducible to the good of the republic,) these persons vigorously oppose, therein accomplishing the designs of open adversaries, beyond the greatest confederation with them, pleading for, but by their acts and violence wholly undermining the public, like the sons of Kora● who did not pretend the absolute eradication of government, nor the deposition of Moses and Aaron ab offi●i●, but intended a more equal distribution of power, (Moses and Aaron invading the rig●●● and liberties of that people as 〈…〉 themselves) yet this act tended to sedition, to 〈…〉 that 〈…〉 of government 〈…〉 to violate the 〈…〉 fear, on the people's part, and therefore is punished from heaven with the saddest, sorest judgements; but the worst design i●▪ that if the people cannot be divided from you, such will s●●k to 
.  divide you from them, or if that prevail not, to divide your among yourselves▪ the first is dangerous, but this last is deadly.  
6 Prudence to regulate future elections, that the persons elected for plety toward God, for justice towards men, for prudence in public affairs, for resolution, courage and faithfulness be such, as that no respect unto themselves, nor the fear, nor yet the favour of others may poise them from the zealous and conscionable pursuit of any cause of public advantage, although attended with personal prejudices, accompanied with the greatest difficulties; he is a public person who hath a public spirit; who is more divine than popular, more popular than personal, who seeks his particular interest lest; the honour of God, the affairs of the Lord Christ and of his Kingdom and Gospel most earnestly. The Electors to be persons wise, judicious, and well affected. Power distributed into safer hands is not lost either to the benefit of the whole, or to the good of every part, it concerns every part that the whole be safe, it concerns the whole body to preserve every member from peril, no society can be safe without preserving its due parts whereof it is compounded from being hurt. It is a martial rule, that every soldier carries his neighbour's life in his hands, in breaking his ranks he loseth his own, for betraying his fellow soldiers. Those who betray the public justice, deprive them of a private liberty, Esa● by his profaneness lost▪ both 
Heb. 12. 16, 17.  blessing and birthright which Jacob inherited.  
7. Prudence to look up all public counsels, so securely, so secretly, that such matters as are to be debated Communi concilio, none be present at, who lie under any cloud of suspicion, none who hold any correspondency with public enemies, who will impart the debates and resolutions of State, to such who prejudice the enterprises, and frustrate the designs thereof.  
8. Prudence to endeavour the friendship of foreign States and Kingdoms (if with honour) though with the expense of some treasure, the same might be purchased) this conduceth much to the good success, and happy events of all affairs, domestic or foreign, both in respect of council and strength, on all necessary and urgent occasions. I shall also add the privilege it would be to this State, to have such a golden key by the side thereof, as would open the closest cabinet counsels of all foreign States, especially of such who may design to prejudice the peace and prosperity of this. It is unknown how much this State had been damnified, if some (whom I could name) had not been faithful and wise, in the due observance of these last rules, (persons worthy all honour) pity but some character of special honour should be set upon them and theirs, by whom Parliament, City, and country have been preserved and delivered, ere they knew their danger, then imminent, when the whole dreamed of security by Treaties. I cannot remember the mischief● then intended without horror, nor the care of those Worthies (without the privity of the House) to prevent them without honour, they being acquainted by certain intelligence, with the endeavours of foreign Princes, the highest resolutions, deepest designs, secret motions, subtle intentions, military provisions, and martial preparations of domestic and foreign enemies, the cabinet-council of the enemy being opened to Sir Hen. Mild●●●, when to no other beside him, who made as wise, as faithful improvement of his intelgence to the good of the whole in apparent peril, as any one man in this republic.  
2. Concerning Fortitude, Resolution and Courage, without which the honour of the day, and the goodness or beauty of the way is lost, I shall add a word or two. Statesmen under the gospel have higher precepts, better precedents, stronger reasons to stand up and engage for the defence of their liberties, then C●riu●, S●ipio, Cato among the Romans, than Themistocles, 〈◊〉 Aristi●●es, among the Athenians: a Roman, Lace●em●●ian or Ath●ni●●, may be very zealous for civil liberties, as we read in 〈◊〉 in Cicero and other authors, what Livius, what 〈◊〉 and many others acted and suffered, for the obtaining of their civil 〈◊〉 with what resolution & courage 
Ier. 9▪ ●.  they resisted those who opposed▪ yea but proposed such rules, or counselled to such 〈◊〉 as ●ended to the infringement thereof, deposing some, banishing others, putting others to death and confiscating the goods of all such as they reputed enemies, Christians under the gospel have as much reason, having power and opportunity to preserve what God and Nature hath invested them with, and being lost, to restore those rights a● their native birth right.  
Let profane Esau's undervalue their freedoms; Paul a Roman will defend his privileges, and valiant Shammah his field of of ●●ntils (who stands his ground when deserted by the people) against an Army of the Philistines, whom he conquers. Joab's argument may put us upon higher Acts, our liberties being superlative. Be valiant, saith he, for our people, and for the Cities of our God, and let the Lord do what i●. good 
 in his own sight. Be valiant for the Lord and for his truth, saith Jeremy. When men have more valour for their civil, than they have for divine liberties, more resolution and courage in those causes, which concern themselves and the outward man, than those which concern the Lord's honour, their souls eternal welfare; they act but at Heathens, who did many heroic Acts, but what singular thing do ye? the Acts of Christians should be performed with the greatest respect to God. We will not lose civil immunities, because the price of the blood of our ancestors, the inheritance of our forefathers. Naboth would not therefore part with his vineyard, no not to the King, although he would have purchased it, and given him to the full value thereof. But gospel liberties are transcendent, to take from our children and posterities their glory, y●a God's glory; to deprive them of that legacy, and deed of gift bequeathed them by Christ in his last testament, the price of his precious blood, is such sacrilege as there is no robbery like unto it under heaven; and desperate is that State where all men are willing to captivate their souls for the freedom of their bodies, to press their consciences to death, to save their goods.  
The Apostle who persuadeth us to seek freedom● a● the hands of the supreme Power, doth also advise us so to use 
〈…〉 15, 16.  that liberty that it be not a cloak of maliciousness, of pride, of presumption, of self-willedness; so to use it as not to abuse authority, as not to pervert, or enforce the supreme power of a State, to patronage our private and sinful interests, to own our violent attempts, or unwarrantable engagements; but to be as the servants of Christ, for humility, honour and affection towards all who have the Image of God upon them, and in the fear of God to give the greatest civil respect to those in authority, be they good, be they bad. Therefore the act of such who would diminish the divine authority of the Magistrate, who endeavour to take that from him which God hath 
Psal: 8 2. 5. 2 Pet: ●. 10. Jude 9 10:  given him, or would enforce him to, give what is not his to give, is so full of sinful presumption, and detestable usurpation, that such cannot but fear to perish in the gainsaying of Corah. Also such who would persuade the Magistrate to part with his restrictive power in matters of religion, invite him to give that sword given him by God, into the hands of furious men, who would destroy all government, violate all bands▪ both sacred and civil, and with as much right, (and some will plead reason too, who are against magistratical authority, and would level all into an equality,) these may desire his restrictive power in natural and in civil acts, yea with as much reason, and right also, they may abridge parents and masters of their restrictive authority over children and servants (H●●●esco referens) as they may deprive the Magistrate of his.  
To gain our own liberty with the loss of Christ's, argueth want of resolution, for were such willing to subject their wills and consciences to God's word, to obedience to his divine Will, a● well by suffering, as by acting when called thereunto, they would not transgress the bounds to adventure upon such preposterous courses. Because former Representatives presumed too much, shall future assume nothing, no not a power of restraint? v●●orum stupori qui non exhorrescunt. True Resolution must be fetched from heaven, through God 
Psal. 6 12. Ier: 10. 23. Ier: 31. 1, 2▪ Esay ●8. 15.  we shall do valiantly; that resolution which is accompanied with a dependence on our own wisdom, ●or strength, is to rest upon an arm of flesh, is to make a lie our refuge.  
To maintain the strength of your resolution, two considerations are worthy your observance.  
1 The consideration of the goodness of your ●●use▪ every 
Psal. 74 2●  cause is good so far forth as God is engaged therein; Arise O Lord, saith the Prophet, plead thine own cause. The more you engage for God, the more you engage God unto you. You know that text, and how it is applied by Rehobeam 
1 ●hr. 13 9, 10.  against Jeroboam, we keep the charge of the Lord our God, but ye have forsaken him. God himself is with us, ●ight ye not against him, for ye shall not prosper. Ye know how H●z●kiah 
2 ●h● 14 9, 1●, 11, 1●, 13. 2 ●h●. 16. 9▪ 2 〈◊〉 19 2. 2 ●h●o. 35. 21, 22, 23, 24.  encouraged his soldiers, when they went forth against the Army of Senacherib; be not afraid for all the multitude that is with him, for there be more with us, with him is an arm of flesh, but with us; is the Lord our God, to fight our battell●. If the Lord be engaged in a cause, who dare appear against him▪ to engage therein without God, procures but war and blood in Kingdom●, lasting troubles, & continual miseries, as we see in the cases of Asa, Jehosap●at, & Josia●, good Kings, yet for some small miscarriages (for comparatively they were not great) they procured unto themselves and to their kingdom's wrath. The particular acts of public persons, are prejudicial to the public State, to the whole Nation, and when the Lord hath any special controversy with a Nation, and some great judgement to in flict, he leaveth such persons, to the power of such corruptions, 
2 Sam. 24. 1.  against the strength of all humble advice and counsel to the contrary, that thereby he may make a way to his wrath. But now if the Lord engage with us, let enemies confederate, let Nations associate, their power shall be broken, their counsel 
Esay 8, 9, 10  shall not stand (saith the Prophet.) For the Lord is with us, all such as are incensed against us shall be as nothing, all that war against us (saith the same Prophet) shall perish, for God 
Esay 41. 10, 11▪ 12.  is with us. The Lord when he gave the charge of Israel to Joshua, tells him, that he would be with him, and would not ●ail him nor forsake him; only he chargeth him to be strong and very courageous, that he might observe to do all that is written in the Law, for then should he make his way prosperous, then 
●os. 1. 7, 8.  should ●e have good success, God's presence and blessing whithersoever he went, in all his actions and undertakings▪ Now,  
2▪ That cause is good which is begun by rule, 〈◊〉 carried on by the same measure, with an uniform and constant motion to holy and honourable ends, if any Act be done to please man, out of fear or favour unto any, or if it be done out of private self, or sinister respect to personal ends and interest, 
Mat▪ 16. 22.  honour, or estate, those acts are odious in the sight of God, and will be dreadful against the souls of such men, when God awakens conscience. The sinners in Zion are afraid, fearfulness 
Esay 33. 14▪ 15. Hosea 11. 1.  hath surprised the hypocrites: who among us shall dwell with the devouring fire, who among us shall dwell with the everlasting burnings? If done with respect to the honour of God only, such acts are acceptable.  
Secondly, Good, if uniform, if our motions he straight, without deflectibility, constant and permanent without instability. The Apostle tells us that such as are like waves 
James 1. 7. Gen: 49 4.  rolling and swelling by the motion of the wind, such shall never excel, never receive wisdom, whereby to excel, 〈◊〉 the hands of God. Such whose minds are fixed upon several objects, interests, and ends▪ whereby their wil● are possessed with an habitual and native flectibility, to one object at one time, with some deflectibility in respect unto some other at another time, divers from what before they intended; these are double minded, and therefore unstable in all their ways; as we see in Bala●●, ●e durst not but obey the command of God, and yet inclined to gratify the humours of B●la●k, to 
Numb: 23. ●1●. 2 Pet: 2 15, 16. Hosea 7. 11, 12, 13.  obtain his own covetous ends, and to attain the same by his sinful wits, ●e undermines the divine will of God. It is a fatal simplicity, preceding destruction, for our own ends to gratify, to comply with enemies to God: such persons must needs be man of uncertain minds, and various resolutions.  
Thirdly, I● our eye be upon the Rule, upon that w●y wherein the Lord would have us walk, to begin, to continue therein in a counter motion to the sins of the 〈◊〉 with the remotion of such corruptions, discovered by the word, by the holiness, and righteousness of divine 〈◊〉 
D●●. 〈◊〉 10▪ Hosea 1●. 9  crossing our corrupt ends, 〈◊〉 and interests, (to which 〈◊〉 our hearts 〈◊〉 ●lu●d) such a●●● are good. But 〈…〉 of ou● hearts be so strong and 〈…〉 stumble, and fall, that we take offence & displeasure at the truths of God discovered, or the works and providence of God administered, because unsuitable to our wills, to our interests; this case is very dangerous, God will never own it nor us therein.  
Secondly, the strength of your authority, that would be considered in the next place. Potestat juxta necessitatem habitat, is a Pythagorean Maxim, violent necessities have enforced private 
Hest: 4. 16.  persons to public actions, when against all law, as w●● see in the cases of Hester and of Jehojadah▪ It is an everlasting Rule in politics, that no State can admit any law or privilege whatsoever, but the same at some times, and in cases of necessity and urgency, must be violated. Wise men in the consideration of the Acts of statesmen should respect the reasons, and the ends of their acts, more than the acts themselves; the reason of State lies in the public safety, the J●● Reipubls cae is the bond of Parliament, and viv● Ratio & manifesta equi●as, is the very anima legis and the fundamental of all imperial laws in all Kingdom● and commonwealths. This is a maxim in theology, as well as in morality, that the law is good because it is just. The affairs of State should not be managed by custom, by the opinions or affections of men, by the private ends, or interests of any, but by Religion, by Reason, by Conscience, the rules of all acts being divine, and all human motions must be suitable to the decrees of God, of nature's law, to the rules of equity, and for the welfare of the republic: and the necessity of law, is to be weighed in the scale of preservation of public peace, of liberty, of profit, and of the safety of the whole, before respect unto any private person, honour, or advantage. The strict and grammatical construction of Law binds not a private person in a public case: If my neighbour's house be on a fire, I may pull down the house next it, rather than endanger a City, or street: a servant may by violence pluck his Master out of doors, in case his person be in peril by fire. What Jury will condemn a man that steals a loa●e of bread to save his own and his children's life, if he could not obtain it by begging?  
If a Patient be sick, and his physician forbids him wine, or strong water, this patient and his friends will be very respective and strict in the due observance of that rule. But now in case of a swoone (though the Patient desire it not, yea, deny it, refuse it, being insensible of his state, and of that necessity) his friends force him to take quantum sufficit, notwithstanding the order to the contrary. This physician (being rational) neither can nor will be offended therewith, the necessity of his patient being of more force in this present case, than his former prescription was in the other, which although it did not expressly except any, yet necessarily did imply an exception in this case; that inhibition only respecting this end, the life and health of the patient, which by no other means at this time could be provided for, but by such a violation: the like may be said in such cases, wherein the safety of a State consisteth.  
Never State had more pressing necessities than you now, in respect of your own security: your persons, posterities, honours, and estates, yet more in respect of your friends who have been firm to you hitherto, and most of all in respect to the people (in general much dissatisfied) to the soldier who is discontented, and should thereupon forsake you, what dangers must necessarily invade you, your wisdoms understand; you had need be active to afford general content to all men if possible, at least to encourage friends to act freely under you. You were first sent by the people, who elected you to this end, who entrusted you with power to act what in your reason conduced most powerfully, and effectually to their good, liberty, and safety.  
Secondly, you are continued in the same place and power, and left to act in the Commonwealth, for such a time as this, to save yourselves and all that first adhered to you: for all shall suffer, shall fare alike. 'Tis folly to dispute your authority, for there is no visible authority left in the State for any to act by, but yours as most supreme; and again, That power must be obeyed actively, in case of scandal, and to avoid offence, which in other cases may lawfully be d●●●ed. Suppose your commands unjust, illegal, and injuriou● 〈◊〉 against Law, against privilege, yet due obedience 〈◊〉 thereto is more warrantable from our Lord Christ● example in paying tribute unto Caesar, than disobedience to the scandal of the gospel in private persons can be justifiable; yea admit the power itself usurped (as in Athalia) yet obedience under it in those persons, who want both Call and Authority to reform, or remedy what is irregular, is by the Lord commanded and commended. And what opposition is against that power, is by the Lord himself condemned, as we see in the case between Rehoboam and Jeroboam.  
But lastly all power is primarily, and essentially, and originally in, and from the people, as the first subject, they being the creator of all that authority, which is derivative. It is theirs absolutely and totally by right of possession. But because common people have but common capacities, and are not competent judges in affairs of most material importance, tending to public peace and safety, therefore reason and justice hath distributed and committed this power into several hands, that communi concilio, such members elected by themselves, be they more, be they fewer, may act and execute those matters for them, which they cannot commodiously, and immediately act for themselves, the people still retaining to themselves that exercise of power which belongs to their peculiar and personal liberties, dignities and proprieties, in lives and estates, in persons and goods, as due to themselves or theirs, dispersing the former to that end only to strengthen and not to straighten themselves, in their proper and native rights. The power of Derivatives or Relatives is most eminent in that subject which stands in the nearest relation: power is more in the wife than any under the husband in the family, heat is more in fire, than it is in water made hot by fire. Quicquid efficit tale magis est tale, those that stand in the nearest relation unto, are the liveliest Representation of the People, in those is power most transcendent. When Pope Julius Secundus had offended the college of Cardinals, (the representative of the Catholic Church of Rome) they sent a citation to summon him, (who challengeth Supremacy over Kings and kingdoms, Church and States, notwithstanding all his pre-eminence, his power,) to answer to certain depositions, they then and there censured, and deposed him as insufficient to govern, and decreed that that power formerly in him, was now lawfully devolved into the hands of the general council, and was by them to be disposed of according to order, for the rule and government of the universal Church, to which order every person was commanded to submit. So the Romans when Tarqvinius Superbus had rendered regal government odious to the Commons of Rome by his Tyranny, and exorbitancy, the Senate deposed him, censured him to banishment, and altered the frame of the Government from Kings to Consuls; it is hence a known maxim in civil law, and owned by most Nations, that he who changeth Government, (from a Monarchy to a Tyranny) loseth the right of the former. In France the Patricii Regni, in Spain the person representing that power Justitiae Arregonicae; in Hungaria, Bohemia, Polonia, Germania; some who have been Patroni Reipublicae, the Conservators of their liberties, against the invasion of oppressing Tyrants, the Protectors of their laws, these have brought the greatest Princes to the deepest censures, Histories are full of instances.  
These States stating this for a fundamental, that treason against a State is more criminal than against a King, the whole being greater than a part; Those hold every State or kingdom to be an Independent body, no one having denomination over the other, neither owing an account of their actions each unto other, but only to those by whom they are entrusted. One State may as well take liberty to prejudge another in matter of vote, with as much reason as they may in matter of fact; and what State would tolerate such usurpation? neither are consociated kingdoms further concerned in the affairs each of other, but for mutual helpfulness to the remotion of common dangers, by the conjunction of counsels, and powers, still preferring their Liberties, privileges, and interests, distinct, peculiar, and entire. The end of consociation being to strengthen, not to straighten each other in their proper due and native rights; to equals appertain only a power of equality, not of subjection.  
What Trajanus the Emperor desired of the Senate of Rome that that sword received from them, might by them be drawn against himself, should he rule amongst them contrary unto law, is not unknown. I will not mention the law of Conradus the Emperor, known to every Historian, 'tis a fundamental Rule in all politics, Instituere & destituere est ejusdem potestatis, and in Divinity it holds as firm, shall he that hates 
Job 34 1●.  right, govern? (saith Job) that the Hypocrite reign not lest the people be ensnared. Solomon tells us that a poor and wise 
〈…〉 4 1●.  child is better than an old and foolish King, who will not be admonished, for out of Prison he cometh to reign, whereas he that is borne to a kingdom becometh poor. The power of a King is potestas juris non injuriae, subjects will not, cannot always bear. In all States it was ever held pernicious to permit any man to grow so great, so mighty, that no man might or durst control him.  
In Scotland at a general Assembly convened 1553. this conclusion was determined by universal consent, Principes omnes t●m suprem● quam inferiores, &c. All Rulers, supreme or inferior, may, and aught to be reformed, or deposed by those by whom they are confirmed or admitted unto office, as oft as they break their promise by oath to their subjects, because the Prince is no less bound unto his Subjects, than the Subject is unto him, and therefore that oath which ought to be kept by both, the breach thereof is to be reformed equally in both, according to the laws of the kingdom, and the conditions made by either party.  
They tell us in their Histories, that such acts as be intolerable in private persons, are much less to be favoured in Princes, because Regis ad exemplum, that 'tis a corruption in those kingdoms, which favour the vices of any person, noble o● ignoble, that 'tis a servile State, wherein the nobility is either so timorous, or so besotted with affection, or favour to a bad King, that they will rather indulge him in vice, or tyranny, then be persuaded to discharge their duty and conscience to God or good men; that Princes themselves are very unhappy beyondall men, might they be permitted to do what they list, and none be admitted to censure them.  
To conclude this Argument, where there is a good cause▪ where there is sufficient authority, what difficulties should discourage that heart, weaken that hand, faithfully set, skilfully exercised in the Lord's service? what said Nehemiah, whe● his enemies plotted, and his friends feared? shall such a man as I flee (saith he?) Who is there that being as I am, (a public person called to so public a work, wherein the Lord's honour is so much concerned,) would go into the Temple to save his life? I will not go in.  
The Lord to encourage Zorobabel in his service against all opposition, tells him, that he would be a wall of fire round about Jerusalem unwalled, and the glory in the midst of her; a wall round about for security, for protection, of fire to the destruction of all her enemies that should rise up against her, and in the midst should not only be his glory, presence, and power, to strengthen, to encourage their spirits, but to present and render their persons and actions amiable and honourable to the world, to angels, and to good men.  
Oh that the spirit of life from God may enter into the body of this State, that this Parliament once so interested in the affections of the people generally, whose hearts were pinned upon their lips, whose purses, and lives freely were engaged for them, may by their last actions recover their lost honours. It was said of Br●tus, Nemo primum contemptior Romae suit, Nemo minus postea. It was a precious speech of his, who being demanded by a Prince, the years of his age, he answered but forty five, when he was indeed seventy five, from the time of his natural birth, because saith he, Annos m●●tis nunquam vit● nominabo, those years spent in the service of the world, the flesh, and the lusts of his own heart; wherein he was a slave to sin, to self, and lived without Christ, he esteemed not in the number of the years of his life, he called them the years of death: we should not account ourselves really alive, until we live to the honour and for the service of the Lord Jesus Christ.  
Oh that every member of this House did act his part faithfully, sincerely, as member of a new elected Parliament, as a member of the body of Christ, as a new man, Non sumus noti, nisi ●enati, such as act conscionably for God, shall be had by him and his Saints in everlasting 
Jer. ●. 2. Jud. 5. 18▪  honour, h●● will not forget their labours, not their 
Esay 60. 15.  hazards, nor their love; yea, the posterities and families 
Esay 58. 12.  of such as stand in the breach, who repair the wastes of former ages, who restore the foundations of future generations, 
Esay 61. 34.  shall be had in precious esteem; as a blot of eternal infamy will remain upon those, noble or ignoble, 
Nehem▪ ●. 5.  who disown the Lord's service, and pluck their shoulders from his yoke.  
To encourage you therefore in this honourable service for God, and the Cities of our God, let the eye of your faith be intent upon these four considerations as grounds of present and future confidence.  
1. Those State-miracles, and great wonders which the Lord 
〈◊〉 6●. ●. ●, 5. Psal 4●. 8.  of hosts hath done in and for this Nation, and by this Parliament, the mercies we have received (although the fruits of faith and prayer) yet have exceeded infinitely our thoughts, imaginations, but the greatest mercies are yet to receive, precious was the faith, and strong was the argument of that woman: 
Judg. 1●. 2●.  If the Lord would have destroyed us, would he at this time (note that) have showed us all these things? It's my argument, I think 'tis invincible, one mercy is an engagement unto another, 
Host. 6. 13.  in falling thou shalt surely fall, it was a Divine prediction.  
2. Though the sins of the Land be many, yet the Lord's controversy is not at this time with his Saints, but with the 
Jer. 51. 5, 6.  inhabitants of Babylon, whatever the sins of the Saints be he will pardon, will save his servants, but ruin his enemies. Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though the Land was filled with sin against the holy one of Israel, this is the time of the Lord's vengeance, but he will render unto Babylon her recompense.  
We live in that period of time, wherein time shall have end 
Rev. 10. 6. Rev. 16. 14.  or be no more, (in that sense that John meant it,) the time of the rage of the enemies, the reign of Antichrist.  
The kingdoms of this world shall be the Lords, and his 
Esay 〈◊〉 9 Hag 2. 21, 22.  Christ's, his enemies shall be his footstool, and the pride of all opposite glory shall be stained, the heavens and the earth shaken, that the Lord may overthrow the thrones of Kingdoms, and destroy the strength thereof; The most high God rules 〈◊〉 the Kingdoms of men, and times, thrones and Dominions, are 
Dan. 4. 17. Dan: 7. 6, 27.  his prerogative, they have their periods unto a time or times, & the dividing of time, and then the judgement sits: this time is at hand.  
3. Should the Lord prosper his enemies, himself should be the greatest loser, and suffer most in his own honour. For,  
1. These enemies would blaspheme his name, and tyrannize the more over his Saints, who should be as sheep appointed for the slaughter, they would reproach the footsteps of the Lord's anointed, and in derision say, Where is now their God? 
Deut: 32▪ 2●.  they would with despiteful heart confederate to their ruin, and conspire to cut them off from being a Nation, that the name of Israel may be no more in remembrance; their sword will make no distinction between a Presbyterian and an Independent, if the image of God be in either, it is his grace which they despise, but the Lord who hath reproved Kings, will also 
Psal: 106.  Princes, for the sakes of his servants.  

Psal: 30. 9 Psal. 137. 4. Exo6. 8. 26.  2. The Lord should lose the honour of the high praise of the Saints, how can they sing the Lord's song under captive enemies? The Lord's sac is an abomination to an Egyptian, for a time he may suffer Egyptians to oppress, and Assyrians to rule with rigour, but when the Lord by these afflictions 
Esay 52▪ 5.  hath humbled their hearts, refined them, and fitted them for deliverance, engaged their spirits in his service, what men or powers now stand in opposition to interrupt the motion of his grace, even the greatest mountains shall melt before him, his 
Ps: 102. 13, 14. ●eph▪ 3. 8, &c.  name shall be then known unto his adversaries, and the Nations tremble at his presence.  
4. And lastly, The Lord hath prepared a remedy to administer proportionable and suitable to our disease; he hath not left us without balm in this our Gi●●ad. When the Lord sent 
Heb▪ 10. 5. Jer. 14. ●, 9  his Son out of his bosom to undertake the work of salvation, he fitted him a body for that work: he is not as a stranger in our land, as a way faring man that turneth aside, to tarry for a night as one astonished, as a mighty man that cannot saves (that is) he is not as a man that hath no calling, no opportunity, no will to meddle, he is not a● one deprived of power and strength by astonishment, but the Lord our God in the midst of us hath been 
Zeph. 3. 17.  mighty for to save us, he hath not broken the staff and stay of this Nation, the mighty man, the man of war, the Judge, the 
Esay 3. 1, 2, 3.  Prophet, the prudent and the ancient, but hath given us as wise and honourable a Parliament, as ever any age since the creation enjoyed, and therewith such an Army (our adversaries being Judges) for piety and justice, for prudence and courage, as no story since the days of Joshua can parallel their noble & heroic acts: this Army under God the arm of our Salvation, the dread of Rome, the crown of this Nation; that had not the Lord delighted in us, he would not have raised us up such Saviours, nor have performed these mighty works for us, by such honoured instruments; he doth not extraordinary things for ordinary ends, upon these grounds, who after all these considerations professing godliness will dare to be so unnatural, as to lay violent hands upon their best friends, to violate the bonds of nature, of grace: to conspire against the lives of such who have fought for their liberties, thereby betraying their owns persons, with their posterities, to certain ruin, to subject both to the servitude of any Imperious Lords, or lawgivers, rather than to their own who intend them the greatest felicity? Oh my soul enter not into their secret, mine honour be not thou united 
Gen. 4. ●.  into their Assembly, said that good Father, cursed be their anger, for it is fierce, and their wrath, for it is cruel. It is more honourable in any who apprehend themselves injured, to bear with patience, rather than to remedy or reform what they conceive irregular, by any one act of hostility, such may learn of Heathens, rather to suffer many then to offer any injuries. So saith Socrates, upon private discontent, upon particular revenge to contrive the ruin of a Nation, (though themselves perish therewith) is prodigious and stupendious wickedness; the event of war is uncertain, but this is certain, if that work which these would overturn be of men, it will of itself come to nought, but if it be of God it cannot be overthrown, and they shall be 
Acts 3. 38.  found fighters against God. Besides more is lost by spoil in one years' war, than would be in many years due observance of the just commands of State, although to some personal prejudice▪ It is reported that when Aristides perceived the ill effects of some differences, which arose between Th●misteel●s and himself, to compose them, he 〈…〉 by this argument, we are not mean in this Common 〈…〉 will prove no small offence to others, disparagement to ourselves, and prejudice to the public: I● we must need●●●rive 〈…〉 contender, who shall ex●ell 〈…〉 It were a 〈◊〉 to 〈◊〉 Christians if the Gospel should not teach us better. O● thee we did convert our reasonings into re●●dies▪ our 〈◊〉 into ●●ty. The envy of Ephraim●●all depart, and Judah 〈◊〉 no 
Esay 11. 13.  more ve●Ephraim, the adversaries to both shall be 〈…〉 and the stick of Ephraim, and of Judah, shall be one 〈◊〉 in the 
Ezek. 37. 19 Iam: 4. 17, 1●.  hand of the Lord. In these divided and distracte● 〈…〉 grace of the heart, the holiness of the life, appears in the 〈◊〉 studious desire, and diligent endeavour to make peace ●o maintain the unity of the spirit in the bond of peace; there is but one God, one Faith, Oh that there were in us one heart; it is a sad 
Zech: 1●. 1●.  token that the Lord will see an idol shepherd over the land, or leave such to that tyranny and bondage, which shall be worse to them then Prelacy; and if the staff of bonds continue broken by as, if we still divide in our opinions, in our affections, and wound each other with the tongue, and with the pen, which wounds are sharper than swords, we may justly fear, and must expect a more smarting scourge then ever we ye felt; a kingdom divided against itself, a Parliament, an Army, a People divided how can they stand? Remember the miseries of the Pal●tinate, of Germany, how civil discords and disagreements in matters of Religion▪ exposed them to thirty years' wars and miseries thereby. Oh that we were wise to know in this our day the things of our peace! Why did the Lord Christ die to reconcile us, who are but a remnant preserved from death, reserved to life, to eternity, and shall we bite and devour, and destroy each other? the Lord give us humble and self-de●ying hearts, that we may not seek our own, but the things of Jesus Christ.  

Hag▪ 2. 〈◊〉 Rev: 6. 12. Rev: 16. 18.  The Lord is now shaking heaven and earth, and what befell the civil S●me of Rome Pagan, shall befall the State of Rome Papal●▪ All Magistratical, all ecclesiastical, all authority opposite to Christ's ministerial S●ep●er, must and shall be thrown downs. All Kings, Princes, and States in this last age shall be subjected to the Government of our Lord Christ, or perish. Therefore 
Zeph: 1. 7. 〈◊〉. 9 1.  be silent all flesh at the presence of the Lord, because the day of the Lord is at hand; a day of darkness and darkness, because the way of the Lord is in the whirlwind, his footsteps in the mighty waters▪ out of a Chaos the Lord framed heaven and earth, out of confusion and irregularities he can extract peace and order.  
The greatest mercies arise from the most hopeless beginnings, a dead people shall be a glorious Nation.  
Faith subdueth kingdoms, conquereth the hearts of mutinous men. Therefore pray for the good, and for the peace of England, O let them prosper who love it. For our Brethren, for our Companions sake, Pray that peace may be within the walls, and prosperity within the palaces of the Nation; Because of the House of the Lord our God, let us seek the good of England, in the peace whereof is our peace, the peace of our precious wives, and of our dear children.  
Oh that fatal simplicity which is in our hearts, whereby we wrangle ourselves into blood, whereby we countenance and by our divisions confederate with apparent enemies, against real friends, against those who are Hujus Reipublica Restitutores, (as was said of Vale●tinianus,) & sanctorum refugium. Oh the senseless stupidity of this Malignant generation, who are like those Pears that Solinus speaks of; which although they be wounded, yet cannot be awakened!  
Oh the horrible ingratitude of this Nation to the Lord, about to deliver it from bondage, to conduct us into Canaan, and because of some disappointments, some difficulties we murmur and rebel against those raised up by God for our deliverance. Populi ad servitudinem pr●parati. It is a German Proverb, That we must bow our knees to that tree which gives us shadow; there is more prudence in due obedience to the Authority of this Parliament, than there is piety in any compliance with the ends of such as are professed enemies to the peace of this State, than there is policy upon the best pretence, to divide amongst our selves. Apud Christians 〈◊〉 qui pa●i●●r, sed qui 〈◊〉 〈◊〉 miser est, (saith Jerome) and not only true Christianity, but the best magnanimity consists in the conquest of our ownwills.  Fortior est qui se, quam qui fortissima vincit M●nia, nec virtus altius ire potest.  
FINIS.   

ERRATA.  
IN the 〈…〉 to the Parliament. p. 3. li●. penalt. r. necessities of the times. p. ●. l. ●lt. r. expend their time. l. 9 r. people for period. In the ● p. to the Read. p. 2. l. 15. r. to religion for in Religion. p. 3. l. 14. r. there being for the being. p. 3. l. ●4. dele. of near to declared. In the book. p. 1. l. ●lt. r. that for the. p. 4. l. 14. for these r. th●se. l. 34. ●. ●●der the cognizance. p. 6. l. 10 for require r. inquire. p. 8. l. 3. for persecutions r. persecution. l. 27. r. Marian. p. 9 l. 4. r. yet they. l. 6. r. d●e rather. l. ●. 1. Secondly, l. 27. r. 〈◊〉 for 〈◊〉 p. 11. l. 8. for faithful r fruitful. l. 24. r. sin beingeth. p. 12. l. 30. for power r. power●. p. 13. l. 7. for hath r. have. l. ●4. r. who not only have been, &c. p. 14. l. 2. r. their light. l. 6. r. above sixteen hundred. l. 30. r. of shares, of fears, of griefs. p 18. l 15. for Rights. Rights. p. 1●. l. ●4. r. Open thy mouth for the 〈◊〉 plead the cause of the needy, saith the Lord, that h● 〈◊〉 forges 〈◊〉 〈◊〉 and remember 〈◊〉 misery no more, lest the dumb signs, that 〈◊〉 the patient expectance of the poor, doth cry al●nd, &c. l. 29. r. such. p. 20. l. 1●. for circumstance r. expectan●e. p. 23. l. 8. for eminent r. imminent. p. 24. l. 9 r. and to hold. l. 19 r. 〈◊〉 thereby conferred. p. 26. l. 3. for great r. greatest. p. 27. l. 17. r. are therefore abolished. p. 28. l. 18. dele as before hated. p. 29. l. 22. for so be r. shall be. p. 33. l. 4. for King●. 1. commonwealth. l. 34. r. Moses and Aa●●● (as they pretended) in●ading. p. ●4. 〈◊〉 26. dele the comm●● after justice, and put it after public. p. 35. l. 10. r. and pity. p. 40. l. 36. for life●. lives. p. 42. l. put in before any in the family. r. of the family. p. 43. l. 21. for denomination r. denomination. p. 48. l. 27. for injuries r. injury.