An Additional DISCOURSE Relating unto a Treatise lately published by Capt. ROBERT NORWOOD, ENTITLED, A Pathway unto England's perfect Settlement.  
Many things therein are more fully opened, several Doubts and Objections answered; a brief account given of the Ancient Laws, Customs, and Constitutions of this Nation, before and since the Conquest, so called.  
With something concerning the Jewish CIVIL CONSTITUTIONS.  
With a brief Answer to Mr. John Spittlehouse, in his Book bearing title, The first Addresses to his Excellency, etc.   printer's device with half moon with face 
In Paul's Church Yard Att The Richard  
London, Printed for Richard Moon, at the seven stars in Paul's Churchyard, near the great North-door. 1653.   

For the Gentlemen met, assembled, and sitting together in Council at Westminster.  
Sirs,  
THe end of every good man is Peace; and the Way of every truely-wise man is one and the same with his End. As is the End, such is or should be the Means thereunto. To a peaceable End, is therefore a peaceable Way required. We all conclude in this, That unto every certain prefixed End appointed by God unto man, there is, and of necessity must be, a certain prefixed Way and Means appointed by him also unto that end; and that in the finding, attaining, and continuing in the Way, we shall certainly and assuredly find and attain the End also.  
Every man almost is found a strong (at least) pretender unto Peace; various and several ways, according to the various and several minds and opinions of men, being accordingly offered and proposed. Materials for a Building are called for, but contrary and unsuitable things are brought, which speaks us still much Nimrod-like in the building of his Babel. We are in confusion, without dispute; may it be the time of England's coming forth. I know there is a set and appointed time for every purpose under the sun; a time for War, as well as a time for Peace: O may it be the time of England's peace and rest, at least within itself, in reference to itself. I will hope, I will pray, I will beg and bow that it may. I have therefore, and unto this end, with no little diligence, made search for, and enquiry after the way and means; and have thus found and concluded,  
That all the several Differences, Disorders, Dissensions, and Wars, and so consequently the Ruins, Deaths, and Destructions that have so constantly attended and befallen mankind, have principally, if not only been caused and occasioned from that desire of Sovereignty, Rule, Power, and Dominion, which some man or men do or would assume, usurp, and exercise over others, whether in things Civil or Religious, as we call and (I know not why) distinguish them, or make them distincts or severals, as if it were not Religion, the Service and Worship of God, to love our neighbour as ourselves, to do good, to be just, righteous, pitiful, and merciful unto all men: doubtless it is, and it is pure and undefiled Religion too. Why the six last Commands should be more distinct and several, and by many set so much below the four first, than all or any of the ten should be one from another, I know not, except for number sake only, or something there may be in order of Causes, (as we use to speak) as the first, and so the four first, may be the ground of, leader and director to the other: but there is not, neither can there be, any or the least difference in respect to their essence and being; for the one is not, neither can it be without the other: and therefore, as it is written, He (I am sure) who breaks any one of them, breaks all and every one of them, such is their unanimous union. And verily, these Divisions and Undo have and do divide and undo us all; let it be looked to. Pardon this long Parenthesis.  
And the reason of the aforesaid Position lieth strong: for thereby is not only the Law of man's Nature violated, his Light extinguished, his Lord suppressed; but there is there with also a seed sown, a foundation laid of continual Enmities, Emulations, Strifes, and Contentions; ofttimes such, which will not, nor which cannot cease, and that unto many Generations, until it have again recovered and secured its own proper first native right, liberty, and freedom; no not, although it be with the utter overthrow, ruin, and destruction of him or them who have thus usurped. Nay, to tell you the truth, as the truth is, Except a very strong, even an Almighty interceder, interposer, or interposition be made, and come between, to reconcile and unite, there must be a constant and continual succession of bloodshed, ruin, and destruction, even unto all eternity: and it cannot possibly be otherwise, (as I could plainly demonstrate to you, but that I hasten) such and so great is the Enmity raised and begotten thereby. And indeed, the thing shows itself; it is so at this day, hath been so from the beginning of Nimrod's setting up: which is so plain in the Scriptures, and so visible through all the Nations and Kingdoms of the earth, as that indeed it needs no other proof.  
The Law of his Nature, I say, is thereby altogether violated, he having the absolute entire Rule and Government of himself, in himself, inseparably united to him, in his very essence and being: so that none whomsoever, upon any pretence whatsoever, may or aught to challenge, assume, or exercise, in any measure, in any kind or sort, any right or power with him or over him therein: for he was made perfect, and Perfection admits of no more, of no supplement or addition; for then not perfect: but he was made up— right, in the highest perfection in righteousness, in the image and likeness of God; and therefore hath God given him this Command, That he should have no other gods, nor should he bow down unto, serve, or worship any besides him. And this is the indubitable law of his Nature, which he may not relinquish, part with, nor departed from; neither suffer himself, in any case, to be rob or bereft of, or overcome in, by any temptations, assaults, or allurements whatsoever: for so much and so far as he doth, so far and so much is he still in the land of Egypt, and house of bondage; yea, and brought under the power and dominion of darkness and death also, as Adam was.  
And God never did nor doth command or forbid any thing contrary to the Laws of Nature; for that were to deny himself, which he can by no means do: for Nature's Laws, Bounds, and Limits, are all given, set, ordained and appointed by himself, unto each and every thing, according to the nature, use, and end thereof; the breach and violation whereof, is the very, certain, true, and real cause and occasion of all the several evils or calamities that are in the world.  
In a Book I lately published, which I call England's Centre and Foundation of Peace and Rest, I there show, that Rule and Government, properly and truly, is to rule, govern, guide, and direct, the thing or things to be ruled and governed, in their certain, proper, true, just, and right way, unto their certain, proper, true, just, and right ends; and that therefore it was absolutely necessary to him who would rule and govern aright, that he do certainly know the very certain, intrinse nature, property, and quality of the thing or things to be ruled and governed; otherwise, he disturbs and disorders them, turns away and turns aside the thing or things from him, which he would rule and govern to his use and service; and not only so, but also makes, procures, and causes them to be or become his hurt, loss, and detriment, yea his deadly (as we use to speak) foe and enemy. To which Treatise, for more and more full satisfaction in these things, I refer you.  
This Sovereignty, Rule, Power, and Dominion, was (so far as we can understand) first assumed, usurped, and exercised by Nimrod, that mighty hunter, as the Scripture calls him; he laid the first foundation, and from him hath it continued successively, more or less, throughout the whole world (as may be easily seen) to this day: but it is even almost finished, & come to its determinate end: He would be the God and Lord in and over all; he it was that would build, form, shape, and fashion all men according to his mind and mould; whenas, in truth, the physiognomies, shapes, and forms of men, are not more various and differing, then are their Minds and Spirits. Wherein appears the manifold wonderful wisdom of God; yet this wonderful variety, in, by, and through the love of the same God, (who is one entire perfect unity) (the which love is light, and the which light is life; for the love is the life of God, in which he only lives, and after or in respect to which only he IS, and is and can be truly said to be the everliving God) are all and every variety gathered together, firmly knit and tied up in one entire Unity; herein indeed lying, being, and consisting the glory and beauty of the whole Creation, Unity in Variety, and Variety again in Unity, else were it a nothing but a mere heap or lump, and the bond, O the bond, the bond, the bond, which is Love.  
We see it thus in the natural body; there are several various and divers members, and divers several various works and operations, severally belonging unto each and every one of them, every member being perfectly and absolutely distinct in itself, & distinct in its Office, operation, employment, and business; yet through the Love being bound up, tied and knit together, make but one entire Body, each member serving other in its particular place and office in the Body, according to the Laws and Ordinances thereof; the Whole or the One being served of the Whole, insomuch that the Whole and every part is presently sensible of the loss of any the least part. We see it also in those things we call Contraries, as in Fire and Water, Air and Earth; which I call Severals, or Divers. We see all mixed bodies made up thereof, and that into one most sweet Harmony and perfect Unity, even of those contraries so called. O the Love, the wonderful power, virtue, and operation thereof! though I choose rather to call them Severals, or Divers; for in themselves, in their true nature, essenc, eand being, they will not be found so, but the excess or the going forth or out from the Unity, in desire and endeavour to be or have the Supremacy, hence only grows and arises the difference and the enmity, as we may plainly see in fire and water, the one cold and moist, the other hot and dry, yet each of them eagerly thirsting after, freely and fully joining and mixing with the other, in one entire and perfect Unity: as we see in every perfect generation, where the desire and intenseness of supremacy ceases, the only cause of all the enmities in the whole Creation, and whose generations never were, are, or possibly can be perfect, but crooked, perverse, impotent, and feeble; so that it is plain, that which makes the difference, and so causes and occasions the enmity, is the excess or exorbitancy.  
That than which must give, and so keep, maintain, continue and secure a true and right order, and so consequently strength, peace and rest, life and salvation, must be the keeping of the Laws of God in nature, whole, entire, and inviolate; it must be the taking away, keeping out, and securing ourselves in the point of Supremacy and Sovereignty, or rather excesses and exorbitancies, in that we call Rule and Government, which is, and of necessity must be, of a just, due, right, and true commixion, composure or temparament; and in truth, that is truly the only and alone Supreme and Sovereign, where, when, or in which all the Severals or Individuals do meet, unite and concentre together in one: no one or more part or parts whatsoever can in any proper and true sense be called or said to be the Sovereign or Supreme; but the Sovereignty and Supremacy lies in the union and conjunction of all and every part into one; which one is the Centre, the which Centre is the only Sovereign and Supreme, from whence only each and every member had, hath, and can have their being, life, and motion, and unto or into which they do again return, remit, and rest themselves in peace and quietness; the secure, entire, safe, and inviolate keeping whereof, keeps, supplies, and secures each and every part with life, health, and strength, in their orderly, right, due, just, and true motions.  
Gentlemen, my end and only end is peace, safety, security, happiness and rest, life and salvation unto all in and of this Nation; my way also unto this end is peaceable; therefore I propose not any new thing, nor would I that any should, so as to bring us unto it, or that any new thing should be brought unto us, which may, conconstantly hath, and necessarily doth cause an occasion many, long, great, and hot contentions, emulations, strifes, hatreds, and wars, and those not without the effusion of much blood; but that each and every man of us may return into or unto our true, proper certain, and fixed Centre, unto our most sure, firm, and stable basis and foundation, that we all be fully and wholly, perfectly, and completely, brought under and restored unto the subjection and protection of the ancient known fundamental laws, customs and constitutions of this English Nation, the laws of our forefather's and those only; and that those be wholly and entirely restored unto us, with their due, just, and true administration and execution; and that done and performed also, by such men and means, in such way and manner, and such only as of old, even in the beginning hath been and was used, accustomed, allowed, ordained, and appointed by our forefather's; wherein and unto which only and alone, and unto the very true observance and keeping whereof, I hold myself wholly bound and obliged, and profess myself wholly and altogether subject. In the Treatise before mentioned, I shown that light is the only true and certain Ruler and Governor of all things; and that because it, and it only, carries, guides, directs, and governs all things with ease, peace, quiet, and safety, in their proper, true, just, and right way, unto their proper, true, just, and right ends; therefore, as in the great world God the Creator of all things hath ordained and appointed, set up and made visible, a certain, constant, fixed light, for the rule and governance thereof, and all things therein; so also hath he in every Microcosm of the same, according to the nature, use, and end each thing is by him appointed to. Were it not so, and so much, and so far as it is not so, even so, much, and so far there is, and of necessity must be confusion, darkness, and death in and unto each and every created thing, as is evidently to be seen day by day, as when the Sun is clouded, eclipsed and goeth down, as we call it. Man, he also, so much, & so far as he is brought forth after, or rises up in and with his Image, the Image and likeness of God; even so much, and so far doth he make and create his things in the very selfsame Image and likeness; of which you shall find more and more plainly in the forementioned Treatise.  
It is absolutely necessary therefore, that to the right, easy, safe, quiet, peaceable, & secure, ordering, ruling and governing of a Common or Commune weal (for so it was in the beginning; it is an old word, and it is a good word) that there be a common, or common Law (ours is so, and so called) a law equally common unto all men, or a law in which each and every one hath a like and the same common or common right and propriety, and from or by which all and every one are to have a like justice and equity done them, without any the least respect to any kind, sort, or degree of Persons whatsoever, else it loseth both its use, name, and end; it is the same for rule, government, guidance and direction, the same for safety, security, and protection, and alike the same unto all and every one, and alike the same against all and every one, who shall any wise, by any means, in any kind violate, infringe, and break the same: It is necessary therefore that this Law be fixed, certain, constant and unchangeably one and the same; as it is in the great light which God hath set in the great world, to direct, guide, and govern us in and unto all things: otherwise, so much and so far as it is not so, so far and so much doth, and of necessity must disorder, darkness, confusion, and death overtake, fall and seize upon each and every one of us: and this hath been and is our case and condition in England at this day.  
England, or the Englishmen Law, be it known unto all the Nations, Kingdoms, and Peoples in Heaven and in Earth is this, as you shall find it was in King Ethelrees Parliament enacted, That each man should do as he would be done unto, which it calleth the most right Law; and that the higher and greater men the Delinquents therein and breakers thereof were, by so much the more and heavier they should be punished.  
Upon which Law of Laws, are our Laws firmly founded, both as they are in themselves, and in their whole administration also (which, had I time, I could prove and particularly manifest) that is their only and alone Basis and Foundation, upon which they stand and centre in; That in all things they carry along with them, in their very essence and being, yea in their very face and foreheads: upon that, as upon their true hinge, they hang, wind and turn in all things, at all times, in reference unto all men. That Parliament hath it farther thus: that Efferatur consilium, quod populo habeatur utilissimum; and again, In rem totius patriae. It would be too tedious to show how often, by whom, at what time, and upon what occasions they have been interrupted, and both we and our laws invaded, trespassed, and trampled upon, ever by such who have gone forth from, or out of the union into exorbitancy and excess, breaking the limit which nature, the God of nature, and our Laws had given and set unto them; wherein (as is plainly to be seen in our Histories) they have constanly broken, undone, ruined and destroyed themselves and theirs) and at what times, by what men and means in part redeemed, restored, and recovered again; and therewith how much of our fore Father's blood it hath cost; yet never did, nor ever could any whomsoever, by all their endeavours, policies, and force they could use, work its extirpation in the least; but the next generation of those who have invaded our Land, have agreed and consented with us in them, and stood with us to maintain them; yea the very Invaders themselves (as I shall show anon) only they they thought them too strait and strict as unto themselves (in reference to that state of Supremacy, wherein through the ambitiousness, irregularity and exorbitancy of their mind, they desired to stand) have therefore caused and procured the making of some Acts, Statutes, or by-Laws, as they are called; and those through the corruption of the Ministers thereof, put in execution also; and so, a many undue, unjust, and irregular Process and proceed, judgements and executions, have been had, made, and done upon the same; although nothing be better and more certainly known unto the Students, Practitioners, and Ministers of the Law, then that all Acts of Parliament whatsoever, having not their foundation plain and visible in our common Law, are in themselves void and null, and ought not, upon the highest penalties, be put in execution; and how often it hath been so adjudged, that Affirmative Statutes do not annul the common Law, and that one may prescribe against a Statute negative, in affirmation of the common Law, for which the comments on Littleton's Burgages: Yet, I say, nevery did, nor never could any whomsoever extirpate the same; for the root thereof is too strong in nature to be rooted out, vanquished or destroyed, and strongly and deeply rooted even from Heaven itself in the hearts of Englishmen; It, that is, the true English Law, being the most just, the most equitable, the most righteous, and the most merciful Law in the whole world, and that in the whole process and administration thereof also.  
The Laws of England, or the Englishmen Laws, even the Laws of our forefathers, of whom Nennius confesseth that the British Annals had the descent of their Brute or Britto from J●phet (obtaining Europe with the British Isles, for his portion; of which Noah's will in Eusebius) whose genealogy through 20 descents to Noah and Adam, he saith he had from the traditions of those that lived here in the first times of the Britons. And why may it not be so? our laws speak their original from the first and purest of times, long before Nimrods' erection of his Babel For Strabo speaking of the ancient Britons, saith, that for a long time divers of them abhorred the very name of a King, and when they had a King, the Crown passed by Election; and that Ambiorix one of their Kings acknowledged that he had or should have no more power over his people, than they had over him. Certainly they had their original from, their rise, being, and beginning with, the purest laws of nature, in the first and purest times, such is their excellency, splendour, and purity; they giving unto every freeborn Englishman, as much as God and nature (that I may speak with reverence) may or can give; the same liberty, safety, privilege, and protection, do they give unto all and every one living in England.  
Gentlemen, you have seen how that God hath in all things given unto man, in the very law of his nature, essence, and being, the whole and sole power, rule, dominion, and government, of and over himself, perfectly, entirely, in and unto himself; so that he hath and is, and of necessity must have and be, according to the Law of his Creation, King, Priest, and Prophet, in and of himself, in reference to himself; which (as is said before) none may assume, usurp, or-exercise over him, nor may he suffer it from, nor give it up unto any other whomsoever, upon the greatest, heaviest, and sorest punishments that can be inflicted. Hence it is the Laws of our forefathers, and now our Laws by and through them, have so wonderfully, carefully, exactly, and strongly provided and fortified us in this case, that it seems and appears to be their utmost and only end, to keep, protect, secure, and maintain each and every one herein, from all and every one that should offer or attempt any breach or violation thereof, by assuming, usurping, and exercising any power, right, and authority thereunto, and so break and violate the Law of man's nature, and therein become a most grievous and great transgressor both against God and Man. Hence it makes every man's house his Castle, which may not by any man be entered without his consent, except in one case, and that extraordinary, and that also in a known, open, and legal way, after entrance damanded, and the party's refusal. Yet deny they not, in any case whatsoever, any man or men whomsoever, to take, receive, use, and enjoy the help, aid, or assistance of any man or men whomsoever himself judgeth necessary, fit, and convenient thereunto; provided that he injure, molest, or trouble not his neighbour, but that he in all things do as he would be done unto, according to the Law; and that he do not that unto another, which he would not that another should do unto him: which if he break, and complaint thereof be made, then or in such case only doth or can the Law take cognizance; the examination, trial, and judgement, (in case he be found guilty) being altogether by his Neighbours, and those of his own choosing. For every Officer and Minister of Justice whom or whatsoever, by the Laws of this Nation are to be freely chosen by the Neighbourhood where they are to officiate and administer. It tieth no man to complain, loath to find any offender; very pitiful and merciful to offenders, as is to be seen in cases of life and death: none may be judges therein, who are exercised in any measure in the shedding of blood; as Soldiers, Surgeons, Butchers, and the like. And if he have none such impanelled for his Jury, yet may he (if he see cause) except against any other whom he may judge not his very, true, and real friends, to the number of Five and thirty. And indeed, there will be found little or no use or need at all for any Laws, but to keep, preserve, secure, and protect Mankind herein, and from the violence and oppression thereof, or of such men: therefore were they in the beginning but few, very few, and those but short, very short. The care, wisdom, and providence of our forefathers lay as much (that I say not more) in securing the way and manner of attaching, trying, judging, and executing those judgements, from injury, injustice, violence, and oppression, in the several process and proceed they are to make therein, as it did to secure the end: and there is or should be in all things as much fear of losing, and as much care of keeping the true, right, and just Way, as of the End; for the Way secures the End; the keeping whereof, attains the End; the losing whereof, loses (or at least extremely endangers) the End. And the party accused (if found an offender) may suffer manifold much more in the way of his Attaching, Trying, Judging, and Executing, then in the Judgement and Execution itself: and thereby is the Law extremely violated, and much injustice done.  
It is noted by Bede, who (observing how Religion was preached both to King and Counts, omnibus Comitibus) saith, that there was a licence granted for public Preaching: but when the King and divers great men were converted and baptised, yet there was no force used to compel others to be of that Religion, because (saith he) they were taught that Christ's service must be voluntary, and not forced. And verily, God himself, who is the Creator, Governor, and Ruler of all things, yet forceth he not, nor compelleth he any thing, no not unto the best good, beyond its present light, power, and strength: for so much and so far as any doth, even so much and so far doth he very extremely wrong, injure, and oppress the same. As, suppose I find a Lamb strayed from its pasture, weak, and almost starved for the want of it; I pity it, and would preserve it: but should I now hurry and drive this Lamb beyond its strength, I might destroy it before it come there. Or, suppose a dark-sighted man were to pass a deep water, over or by mean of an extreme narrow bridge; if I should now hurry and force him along, and not give him time and leisure to find the bridge, or when he is upon it, compel him faster than his sight and feet can find the foundation, I might endanger his drowning. We may ourselves, and also cause others to make such haste, as that we may endanger not only the loss of our Way, but our End also: or, if we do attain our End, our haste may make us altogether unable to rest there. Much less doth he force or compel any thing contrary unto, above, beyond, or besides the law of its Nature; nor requires he (of any) more than he hath given, or in any other way, or unto any other end than he hath appointed; and hath made man himself judge thereof. And verily had not God given and set up in and unto man, a Law in and unto himself, he could not charge, accuse, judge, or condemn man; for, as the Scripture saith, where there is no Law, there is no Transgressdon: and the Law written in Tables, is no more nor no other than the Law of God in Nature, by him set, given, and appointed in its Creation: for God changeth not, but is immutable in all his ways and works; but man he changeth, degenerateth, and falleth in himself from himself, by going forth out of himself, unto other Gods, bowing, falling down unto, fearing, serving, and worshipping them: whereas man, as he was made, so should he stand, remain, and continue perfectly upright, in and unto himself. Wherefore it is written, that the Gentiles who have not the Law, yet do by nature the things contained in the Law, they having not the written Law (in Tables of stone) are a law unto themselves, which show the effects of the Law written in their hearts, (or, that the Law hath its original ground in nature, as the efficient cause thereof) their conscience also bearing witness, and their thoughts accusing or excusing one another.  
Religion, or the true and real Service and Worship of God, lies not in Forms, but in Essentialities: yet I say not that true Forms are to be despised or forsaken; for nothing is without its true form.  
Verily, I was never so much afraid of any sort of men, as those who come so much clothed with the name of God, and Religion: and I profess before heaven and earth, they are generally the most dangerous and deceitful men in the whole world, and were so from the beginning. O these zealous men undo us all! Look into the Old Testament, there you shall find still how these men of God, as they are called, have still caused the people to err. Aaron, their first Highpriest, no sooner was Moses absent, but he makes them a molten calf. The Kings, Priests, and Prophets, all along, are the men chief complained of by the Lord, who led and drew away the hearts of the people from the Lord.  
You shall find the same in the New Testament, and all along since to this day, (but these here in our days excel herein all that ever went before them; you shall have nothing almost in their mouths but God, and all for God, and the Godly Party; when, as the Lord lives, they know little or nothing of him. I tell you, God is certainly a most stable, fixed, just, righteous, constant, upright, and faithful being; yea, and he is most merciful also: all which you might easily see, and that every day, but that you do and will shut your eyes against the Sun, which shines upon the good and upon the bad) nor indeed can it (very hardly, I might say, possibly, and prove it too, but that I hasten) be otherwise, whilst Kings and Priests claim a right, power, privilege, and prerogative from God thereunto, distinct from, and above other men, as being better, more excellent, or more holy than they. Wherefore it was not without good ground, that the Kings of Judah (even of Judah, who, of all that ever I heard or read of, might claim to be immediately from God, and so plead exemption from Man's either Judgement or Choice; yet they, even those of the house of David in special) were to be judged, as well as to judge; which is clear (as my Author cited a little after hath it) in their Sanhedrin, Melec, and other parts of their Talmud; and that not only before they were crowned, for the Crown was not so entailed on the next heir male, or others of that family, but that their great Sanhedrin was always to judge and determine whether any such Heir was fit for the Crown, both in regard of his Knowledge, and of his Virtue. And after Coronation also, the King of Judah, of the house of David, was by their Law to be judged, and to submit to Corporal punishment, by stripes, or some other way; I, and that for such things, as to some may seem but small defaults, as, for multiplying of wives, horses, or chariots, and for using or abusing money beyond the mean and rule prescribed by Law.  
The Jews Highpriest, a very sacred person, and the Lords Anointed also; but yet such as must still submit to the Sentence of the great Sanhedrin, nay, and that for his life also, if they so adjudged him; for which, and for that said before of the Sanhedrin's power over the Jewish King in Criminals, and in War, I might cite divers clear passages from the Talmud, and those that expound it, long before Cochius on Sanhedrin, or Schickard's Jus Regium. Thus saith my Author. And perhaps that Commonwealth had continued longer, and much better, in more glory, a more stable and settled condition, had this their Discipline been fully and constantly maintained, faithfully, duly, and truly executed: for, as is said before, you shall always find their Kings and Priests leading the people into errors, and all profaneness and wickedness. The ground of their desire to have a King, being, as the Scripture tells us, that they might have one to go in and out before them, to fight their battles; a Captain-General, plain and clear, and no other; whom they would have a constant, certain, fixed Officer; whenas God would only, as just occasion should be given or offered, then only should be one chosen and appointed, as it was here amongst the ancient Britons in the beginning. But, say the people of Israel, Let us have a King, like all the nations about us: and they were their Leaders and Conductors in their Wars. But yet they are and must be thus bound and limited, as you see; and nothing better for them, and for the Commonwealth, then that it should so be, for that nothing is more apt to exceed its bounds, then is Mars and Martial men: fire (of which Martial men participate much) is a very great Tyrant, except very well tempered, ordered, allayed, or qualified; it ceases not until it have eaten up and devoured all that stands before it; nor makes it, neither can it make any difference: yet, in its due place, to its right use and end, is (as all other things are) excellent good.  
We have it promised us by the Lord, that there shall be no more need of teaching one another, but that all shall be taught of him; and the knowledge of him shall cover the earth, as the waters do the sea. And verily, my soul earnestly prays, bows, and begs for this thing: so shall rest and peace be unto the inhabitants of the earth, and great will be the joy thereof.  
O that man did but know, and would but be himself, he would not then give his glory, his honour, & his dignity, unto any King, or Priest, any man or men whomsoever. England hath not yet done it, hath not yet given its glory, honour and dignity unto any whomsoever; whatever some private and particular men may have done, it hath not bowed down its head, to cause it to serve other Gods, as the Israelites did, of whom God saith as it is written, that they made him to serve continually unto their Idols, (& the head of every man, as it is written, is God) therefore hath God scattered them upon the face of the earth, made them to be servants, and to serve in and unto all Nations: yet doth the time of their restitution draw near. Which that England hath not yet done, I shall, by the Laws, Customs, and Constitutions thereof, briefly and but in part show you by and by, and give you some of those many demonstrations and testimonies thereof, and of our constant, firm, and inviolate keeping, maintaining, upholding, and defending ourselves in our native liberties and freedoms, in our pristine, first, primitive, original honour, glory, and dignity: for this, the defence and maintenance of ourselves and ours herein, for these many years bypast, have we contended, and contested, against Kings, Priests, and Parliaments; and for this thing, even at this day, do we yet contest against all whomsoever, and whatsoever shall infringe the same.  
O Noble, Renowned, Glorified, and much Dignified Englishmen, whose perfect resurrection is at hand, and whose glory and renown shall fill and overspread all Lands, because of this thing, even in England shall arise the glory, and the desire of all Nations. I have said it, and it shall surely come to pass; Look therefore unto yourselves, every man of you, and stand fast in the Liberties wherewith God, and Nature, and the Laws of this Land, have made you free; nor stoop, nor bow, nor bend one jot unto any man or men whomsoever, but as unto brethren; but worship the Lord thy God only: honour thy Father and thy Mother, and love thy Neighbour as thyself. Take heed of Dalilabs; for though thou be a Samson, yet if thou sufferest thy seven locks to be shaved off, the philistines will take thee, yea and put out both thine eyes also, bind thee in fetters, and cause thee to grind in theprison-house. The wise will know this saying, and understand this Parable. I make haste. If we bow and stoop, we will bow and stoop unto the weak and feeble, the poor and needy: we may not, we must not, we cannot, we will not give our glory, our honour, our dignity and our strength unto any, left we be bound in fetters, and grind in the prisonhouse: and we love our eyes too well, to lose them.  
Verily we have our Forefathers with us, and on our side, in this matter; we have Abraham, Isaac, and Jacob, David, Noah, and Daniel; even all who are not of Nimrods' race and generation, are now risen and arising up against Nimrod, whose Kingdom hangs tottering and shaking, being even ready to fall: we have Israel, against whom there is no divination or Enchantment, and the God of Israel on our side, who is the God of Gods, Lord of Lords, and King of Kings: we therefore shall certainly overcome and prevail; none shall or can stand before us. God hath overurned, and will yet overturn even seven times, until none of Nimrods' do appear.  
You have seen that it is against the command and law of God, against the command and law of Nature, and against the law of the land, even the law & command of our Forefathers, made, given, and continued, by, from, and through them and their blood, unto us their children, as is at this day: Look to it therefore, again, I say, every man of you; for he who breaks and violates the same, is a traitor unto God, unto nature, unto himself, unto his forefather's, and unto the laws of this Land and Nation, and hath no right or interest, no portion or inheritance in the same, but aught according to the laws thereof, to be wholly dis-franchised, discommuned, yea and excommunicated also.  
Vortiger, one of the Kings of this land, whom Gildas calleth a proud Tyrant, and Nennius saith of him that after he was first corrected perhaps (as saith my Author, of whom anon) by the Jewish discipline, which was here also until the time of Henry 2. that in a great Mo●t of Clergy, and Laity, he was so roughly handled, that he risen up in a great rage, & fled, at least sought how to fly; but he was banned, and afterward deposed by the Parliament. And it is there farther said of him, that the Earth opened for him, and that his family was burnt from Heaven; which was much ascribed to his curse or excommunication; which, as is there said, was in use amongst the Britain's; and that also upon their Kings, of which there are many examples, as of King Tudur, King Clotri, and Brochvaile, did hardly escape by a great fine, it was then by much more heavier, (as saith the same Author) then of late, Caesar observeth it among the Druids; and in him it is Paena gravissima; adding also, that such persons were abhorred by all, and that they might have no honour or right of law. In S. Patrick's Canons they are excluded a communions, & mensa, & missa, & pace. This, as saith my Author, seemeth akin to the Jewish Cherem, nay to their Shammatha, or Paul's Maranatha.  
For proof of what I said and promised before, that England had not given its honour, its glory, and dignity unto any, nor ever did, nor have we in the least submitted or subjected our selus unto the rule, power, government or dominion of any man or men whomsoever, in any thing or matter, to any end or purpose whatsoever: I shall begin with King William, whom some (though untruly) call the Conqueror.  
You shall find it in Walsing ham, Hoveden, Matthew Paris, and others, showing how free the Norman found our Ancestors (which they note also in Caesar to have found the Britons; but that I let pass) who say, that king William, before he was crowned and accepted by the people, did solemnly swear to observe and keep their old Laws Bonas, & approbatas, antiquas leges, quas sancti, ac pij Angliae Regis, ejus antecesseres & maxim Edwardus statuit inviolabiliter obser●●are: In the same King's edition of the confessors laws, when he inclined so much to them of Norway, all the compatriots of the kingdom came and be sought him not to change the old laws and customs of their Ancestors; because they could not judge from laws they understood not.  
In the Laws of St. Edward and king William, you may find and read in the very Title and Preface thereof, that all the Laws of king Edward, came to us through the hands of king William, which you will find related and recorded in the Title and Preface thereof: That all those Laws were so presented to king William, by a sworn Jury out of every County; who did also assert, that those which they did present as the Laws of St. Edward, were the undoubted Laws and Customs of the kingdom, that had also been collected into a body by king Edgar; and continued (though Sopitae) through the troubles of succeeding kings till Edward had the leisure to renew or rather confirm what was the Law before.  
And he the said king William, although he had so attained his entrance into England, and to the Crown by force of Arms at his own charge only, with so great a hazard and loss also of so many of his own Countrymen, and had thereby obtained in a manner the full and whole possession thereof, so that little or no opposition could be made against him; yet would not our Forefathers admit him one of their Community, Common or Comune-wealth, and so to be an Officer therein or thereunto, until he had solemnly by Oath, in the most religious and strictest manner bound and obliged himself to observe, keep, and maintain their Common or Commune Law, the ancient Laws, customs, and constitutions of their Ancestors, and those inviolate, according to the custom of the English Nation; to which every other Officer and Englishman is sworn also, and soby Oath bound to the strict observance, entire, upright, and faithful keeping thereof.  
In the statutes of Marlebridg in the first place of all, it was agreed and enacted, that all men living of this kingdom, as well high as low must and aught to submit to judgements; the same Marlbridg in one of his other Chapters saith, That the great Charter is in all points to be duly kept, as well in those things that concerned the king, as any other; and that writs should be granted freely against any that infringe the same. (Note.) And that this did reach the king before, and not first granted by Henry the third, and exacted from him and others by a conquering sword. And the Mirror written for the most part before the conquest (as it is called) tells us from the Saxon Parliaments, that the king's Courts should be open unto all plaints, by which they had original writs without delay, as well against the king or Queen, as any other of the people, Cap. 1. Sect. 3. In his next words tells us, that in cases of life and death also, the plaint might hold without writ.  
Bracton, he also, although adoring Kings, yet placeth them under the Law, and in receiving justice, and submitting to judgement, he must, saith he, Be the least, or as the least. And Fleata saith the same; he must be content to be compared to the least in receiving justice, and that the Law is above him. The Mirror in Cap. 4. Sect. 11. speaking how Lords are chalengeable by their Vassals, and how Homage may be dissolved and adjudged by combat, he concludeth of the King, that if he also shall wrong his Vassals in see, the same course may be taken. Cap. 5. Sect. 1. He there complaining of seldom Parliaments; which saith, he should be twice a year: so it was agreed by King Alfred, as he speaketh in a section of his first book, and by and by after, calleth it the sovereign abuse of all, that the King should be deemed above the Law, whereas he should be subject unto it, as in his Oath it is contained. And in the first Cap. Sect. 2. he gives us the King's Oath, and the last clause is, that he should and would be obedient to suffer as much as others of his People. And in King Edward's Laws, in the 17 cap. De officio Regis, We find it such a duty also, that if he break it, he should not retain so much as the name of a king; for thus saith the Law, Quod nici fecerit, nec nomen Regis in eo constabit: wherein is shown, what were the ancient Laws, Customs, and Constitutions of this Nation, ordained and appointed by our Forefathers. I shall next show you from that worthy, learned, laborious, and ingenious piece, and from which I have only collected & here inserted (with those you had before) of that Gentlemans so painful collections, to whom verily we are not a little beholding for his great pains in clearing, evincing, and vindicating the English liberties, founded in, defended and maintained by the ancient Laws, customs and constitutions of this Nation; I may not name him, because himself, for reasons best known to himself, hath denied it to us: his book beareth Title thus:  
Rights of our Kingdom, or Customs of our Ancestors, touching the Duty, Power, Election, or Succession of our Kings & Parliaments, our true Liberty, etc. freely discussed through the British, Saxon, Norman Laws and Histories; with an occasional discourse of great changes yet expected in the world. London, Printed by Richard Bishop, 1649.  
You will find throughout the same, that Kings were elective, and elected by the kingdom, or people, and the law, or at least the custom for electing, anointing judging and executing, Kings among our British Ancestors, and since all along, how they were in all things subject to the law equally with the others of the people, as is already showed: how when we had kings, how straightly and strictly they were bound and limited, (for, as I think I shown before, there was a time when we had no king.)  
In his 81. p. he there shows, that the Lord Chief Justices, the Lord Chancellor and Treasurer, were chosen by the kingdom, and not by the king.  
Strab● speaking of the ancient Britons, (as he hath it in another place) saith, that they chose their Generals and all great Officers & Magistrates: and that they abhorred for a long time the name of a king: and Caesar, that we had no kings or fixed common Governor in times of peace, but for war they chose out Generals; yea, and that the Lords in Parliament were chosen by the Counties, as appears by writs yet to be read from the Rolls of Edward 1. and how that by the common law and custom of this Nation, all the Sheriffs do command the posse Regni in their several Counties; and that not only in execution of writs, but they are also custos Legis & Reipublica; the keepers, protectors, and defenders of the Laws and the Reipublike or Commonwealth (its all one) as well as of the peace, of which he is the principal conservator in his shire and County, and that all the Sheriffs ought to be, and so were chosen by the people, and not by the king, as is to be found in Hoveden, in the Laws of the Confessor: and in full Parliament of Edward 1. it was declared to be the law and custom of the kingdom, and therefore so settled in the choice of the people. And although in latter times some alteration be made herein by Parliament, yet this affirmative Statute doth not annul the common law, or disannul the people's choice, had they the wit or courage to elect their Sheriffs before they be pricked; And that these so chosen by the people, did come to Parliament. Their Generals also, when occasion was, were chosen by the people, as he hath it in another place: the sole and whole choice of Constables, Headboroughs (greater men than themselves know themselves to be) Coroners, and others, remain still in the people.  
And Tacitus, that our Ancestors did both elect and bound their kings and Generals, Rex ex Nobilitate, Deuces ex vertute sumunt: and of their kings (he saith) their power was so bounded, that he could not call it free, and that it was in persuasion rather than command.  
In the great Moot of Scotland's dependency upon England, Edward 1. confessed, and after him the Parliament both Lords and Commons, that they were all obliged by oath to maintain the rights, liberties, laws and customs of the kingdom, and they never would, nor could consent that the king should, if he would, act against them. The Writs also, in king john's time, required all men of all conditions to oblige themselves by oath to maintain the great Charter, and to compel the king thereunto; which laws of king William, with those of the Confessor, were afterwards confirmed by king Henry 1. as appears by his Charter, not only in the Exchequer, a copy of which was kept in every County; and the same Charter was again confirmed by king john, and again by Henry 3. and so it came into the great Charter, and confirmed in more than 30. Parliaments.  
You now see it plain, and without dispute, that no man or men whomsoever, have any rule, power, or dominion over others, no more than others have over him or them; and that the greatest, even Kings themselves, have acknowledged, confessed, and granted so much, that we are all equally alike subject to the ordinances, customs, and constitutions of our Forefathers, the laws of this Nation; and that they, and they only, are the only and alone Rulers, and Governors over and unto all, and every one of us.  
And verily, if any man or men whomsoever, may in any true and proper sense be said to be subject to, under the power, dominion, rule and government of another, it is certainly those we call our Rulers and Governors, they being chosen, ordained appointed and entrusted by the people, unto their work and service, for to perform, do, and execute their commands, orders, and appointments, still in and according unto Law: (And verily none else whomsoever may or aught, without greatly transgressing the Laws of God, the Law of man's nature, and the Law of this Land, as is fully proved already.) Hence they are rightly called Officers and Ministers of the Commonwealth; Officers and Ministers of such and such a Place, Office, Court, or People, in reference to such and such a work, business, and employment therein, or thereunto belonging: receiving a wages, stipend, or salary for the same, are therefore severally most certainly accountable for their several trusts, unto those from whom they severally receive the same: First, by their undertaking that Office, Place, or Ministration; in which very act, they have made, created, or begotten a contract and trust unto themselves (for no man takes and executes an Office, but it must be from, and so in reference unto another) according unto which contract, they do therein and thereby firmly bind and oblige themselves unto a true, real, and faithful performance thereof (of which you may see more in my forementioned Treatise.) Secondly, In that also they receive a wages, stipend, or salary for the same, as the most, if not all of them do; upon this ground and foundation it stands, upon this account, or for this cause and reason it is, that all our Kings we accountable, and did several of them account unto the people, and suffered also for the breach of their trust, for their irregular, unlawful, and unwarrantable execution of their place, office, & trust, thereby breaking and violating the same, and their Oath also taken in their admittance thereinto: which every public Minister or Officer likewise taketh, before his admittance into any office of trust whatsoever.  
Every King of England had a Wages, Stipend or Salary allowed him by the People, some more and some less, some more at some time then at another, at the discretion of the People: this was one ground also, why the Captains of war or Generals were chosen by the people, be cause they received their Wages, Stipends or Salaries from the people, and their trust and commission also, for which also, and according unto which, they were accountable, and did account likewise: so also the knights of Shires chosen, entrusted and deputed by the people, and in their behalf, as in their steads, and for their service to sit in Parliament, received Salaries from the several Shires, for which they served; so that servants they are also unto those who choose them.  
And the matter is most plain and evident in kings, who did ever first swear fealty to the Commonwealth and laws, as their superiors or leige-Lord, before the people swore faith to them.  
Therefore would not our forefather's, as you see, allow or give the choice of any public officer or Minister whatsoever into the hands or power of their king, when they had a king, nor suffer him to choose any, because they should not be as servants unto him, himself being but a servant unto them, lest by their choosing of one another, they should become, of servants, to be their Lords and Masters, as in truth it came to pass. Hence was it, as you have seen that the Lords in Parliament or Barons were chosen by the People, and not chosen or summoned by the King; for their creation or being was anciently, and at the first, from and by the people only, and not by the king, by Patent or Creation, by choice or election from or by him, but by the election and choice of the people only: but when once the people had suffered this encroachment by their kings, through disobedience to, revolting and backsliding from the laws, ordinances, customs and constitutions of their Fathers, they quickly saw and felt the miseries, inconveniencies, and mischiefs, which followed thereupon: how those whom they had ordained and appointed their servants, by their electing and choosing one another; of servants, became, in very deed and truth, their grievous, oppressing, and tyrannising Lords and Masters: and how much blood and treasure hath it cost us since, to redeem ourselves! Take heed of a relapse. And verily it is almost impossible it should be otherwise, (as I could plainly evidence, but I must hasten.) Certainly he who chooses, makes, and creates, cannot but have a very great influence upon the party chosen, made, and created: and the person so made, created, and chosen, cannot but look up unto, have an eye upon, and especial respect and regard of, bend and bow unto him that made and created, chose or elected him: it is his duty; they are in their very nature, essence, and being, relatives; and relatives must needs reciprocally answer each other in their ways and ends. Hence the Commons only chose all their public Ministers and Officers; from them only did they receive their trust, that so their eyes might be only upon them, and they only serve the common good. But those who lately were, now are not; but both they and theirs turned out of doors.  
Our forefathers verily were very wise, prudent, and provident; O that we would tread in their steps, and so honour them, cleave to their Laws and Ordinances. I beg every man to take heed: God is my witness, I am enemy to no man or men whomsoever; nor do I envy any, but would from my soul, the good, the peace, and welfare of all and every one; and will lie at the feet of all or any one, to do him real, upright, and faithful service: it becometh man to be faithful; for he after whose pattern and image he is made, is so. I may not, I must not dishonour my Maker; but in all things, in all times, unto all men, so much and so far as I am able, show forth his being as he is in me, and my being as I am in him.  
Gentlemen, you know from and by whom you are, what you are; you know what power and authority you have, and by whom and what Commission it is; and so, whose you are, and to whom accountable: your hand may find out (so far as I know, and I believe it may) a work suitable to you, and corresponding with you. That which hath erected itself without Law, may (for aught I know) be so taken away, and thrown or cast down, though perhaps it were much better if it could be otherwise; for the sooner things return and run in their right channel, the sweeter, easier, safer, more acceptable, surer and quieter it will be: but that which stands in & by Law, may no man take away, change, or alter. If you keep your limit, you may be safe; if you break it, you break yourselves. Break not, I beseech you, in any case, the Ordinances, Customs, and Constitutions of our forefathers, the ancient Laws of this Nation; for if you do, they will assuredly break you. Entrench not upon them; for wherein, so much, and so far as you do, you do certainly entrench upon your nearest selves. Excuse and pardon this long Parenthesis.  
As all the Public Ministers and Officers of the Commonwealth are accountable, yet are they not otherwise accountable, then as it is in and by the Law ordained and appointed to them. For it were as great an evil, mischief, injustice, and unrighteousness, that they should be left to the Arbitrary will of the people, as that any of the people should be left to their Arbitrary will. So that every one, before he enters upon his Trust, sees what his Work and Trust is, from whom he receives it; how, or after what manner; in what way, and by what means to execute; to what end, and for what use and uses; and in what way and manner to be accountable, and unto whom. Otherwise the Public Ministers and Officers of the Commonwealth were in a far worse condition than the worst of Slaves. Accountable (without dispute) they are and must be, and servants (without dispute) also: for to him who appoints me my work, and pays me my wages; him who makes me all and whatever I am or possibly can be, in reference to that Office, Place, or Employment, Certainly his I am, and no man's else I may, must, or aught to be, no not mine own, but his entire, upright, true, and faithful servant, as faithful unto him or them with whom I have thus contracted, receive my work and wages, as he can be to himself, still in reference to my Contract; for which, see my  Treatise. Yet in all this is there no dishonour unto any man, but much honour unto him who is upright and faithful in his Trust, in reference to those, and for their singular good and profit, who entrusted him.  
The Father, and he only, is appointed by God unto his Children, their ruler, guide, and governor, their guardian, their preserver and protector whilst Children; therefore are the Children commanded by God to honour him. All the rest of mankind are our brethren, our neighbours; and accordingly by the same command of God, are we to love them as ourselves: all other degrees, ranks, qualities, estates and conditions of men whatsoever (call them as you please) are only by, of, and from men, and so in reference unto men.  
As in the creations of God all things are, and only so are, and so only by us to be esteemed and accounted of, according to what he by his Laws and Institutes in Nature hath put in them and upon them, in reference to their several uses and ends whereunto he hath appointed them; by the true and certain knowledge whereof, we are taught and instructed to give each and every thing its due and true estimate, neither under nor over valuing any thing, for the one as the other is equally evil, and the only, true, and very cause of all the discords, disagreements, and dissensions, in the whole Creation of God: Even so in the Creations of men likewise, all things are, and so only are, and so only by us to be esteemed and accounted of, according to what in and by the Ordinances, Customs, and Constitutions of our Forefathers, the Laws of this Nation, are put in them and upon them, in reference unto the several uses and ends whereunto they have appointed them; by the true and certain knowledge whereof, we are taught and instructed to give unto each and every particular person and thing their due and true worth and estimate, so as neither to under nor over-value them or any of them; both the one and the other being equally evil here also, and the only, true, and very cause of all the discords, disagreements, and dissensions amongst us. Nor can it be otherwise, neither can there possibly be a true concord, perfect union, settled and established peace and rest unto us, or any of us whomsoever, whose beings and well-beings have reference to the being and well-being of this Nation, until each and every man whomsoever in particular, and the Nation in general, know what he is; know how, as by what means, or upon what grounds, and to what use and uses, end and ends, he is that which he is, or taketh himself to be. (For Man is a seeing, knowing, understanding creature, therefore cannot walk by uncertain unknown Rules and Laws; he may not yield a blind implicit obedience, for he knows not whither it will lead and carry him; nor is such an obedience acceptable with God or good men: in children, whilst children, it is good and comely. Paul, whilst he was a child (as he saith of himself) walked as a child; but when he came to be a man, he put away childishness. Andverily, he who submits and subjects himself, upon this account, unto any one man, will (at least in probability) submit and subject himself unto all & every one; and so having no stability in himself, becomes a servant (or a slave rather) unto the wills, lusts, and pleasures of all or any man whomsoever; then which, nothing is more uncomely, or unbeseeming Man. O Man, where art thou? hidest thou thyself from, canst thou not stand in, the presence of the Lord thy Maker? Hast thou eaten? hath the Serpent through the woman beguiled thee? Why; arise again, and come and stand forth, in the might, power, and strength of the Lord God thy Maker and Redeemer. It is a Parenthesis; bear with it.)  
I say it cannot be, until each and every member thereof know, be set and placed in, fast bound, tied, and limited to, and that in a true, right, and proper way, by a true, right, and proper means, in their true, right, and proper place, in the body or Commonwealth, in reference unto the several uses it hath of them, and the several ends ordained and appointed to them, according to the ancient Ordinances, Customs, and Constitutions of our Forefathers the laws of this Nation. Hence, because men know not these things, are the many and several thwart, contradictions, gainsayings and oppositions amongst us; former and late acts done and committed in Parliament, thwarting, contradicting, nay destroying, the People's, nay even their own foundation and being.  
Officers and Ministers of the Commonwealth, not knowing where they be, how or what they are, nor what they do, but each almost thwarting and contradicting other; and they all, almost as Lords and masters over the people, thwart, contradict, and destroy the people in their liberties: the people they also thwarting, contradicting, ready to rise up against them, well knowing them to be but their servants, their Officers and Ministers, in, by, and under the law, and so bound neither to do nor execute any of the orders or commands of any, against or besides the same, the ancient known laws of the Land, which they as Officers are more especially and particularly bound by oath unto the exact and true observance, and execution of those, and chose only, and those in all things, in all times, in reference unto all men; they being their only and alone rule and guide; and so, therein and thereby, are they bound and obliged to keep & preserve the peace of the Commonwealth from being violated by any; or the common or common peace, or the peace of this Community, inviolate: which cannot be done but by keeping its laws, the common or common laws, inviolate; for every breach and violation of its laws, is and needs must be a breach and violation of its peace; and there is not, neither can there be any violation or breach of its peace, but in or by the breach and violation of its laws. As it is in the natural body, so it is here also; so long as there is no breach or violation made upon the laws of Nature in the body, there is not not can there be any breach in the peace of the body: but when once there is a breach and violation made upon the laws thereof, there is then also, and needs must be, a violation and breach of the peace thereof; for they are such or so an one or union, as that the one inseparably is in, with, and by, the other; nay, the one is the other; and the one is not, nor possibly can be without the other. Yea all and every one of us are bound and tied not only to keep, preserve, secure and maintain the peace in our own persons in reference to ourselves, but also the joint common or common peace of the whole, in respect to all and every one, against all and every one, who shall evidently and clearly break, or attempt to break the same; for so doth each and every particular member of the natural body, (being tied and bound thereunto by the law of its Nature) carefully and diligently to look to the preservation, as of the whole, so of each particular, according to the ordinances thereof in reference to the whole; the loss or detriment of any part, being a loss and detriment to the whole and every part; Yet still in a due way and course of law. Wherefore all and every violent act and acts, according to the extent, measure, and degree thereof, by any done and executed contrary to, against, besides or without a true ground and warrant in law, upon any particular person or persons, is rightly and truly called and determined in our law to be a breach of the public, common, or common peace, because it is a breach of the common or common law, that law which is in common to them all, to keep them all and every one in perfect peace and security, from and against the force and violence of all and every one. Hence, in case I meet a man that hath murdered my Father, Friend, or Brother; yet may I not myself, or any others, lay violent hands on him: should I, and so wilfully take away his life, I make myself a murderer, and must and aught to die for it: why? not because the man ought not to have suffered death, but because I had no power, authority, or right by law to do it; my act therein being contrary to, against, and besides the Law, I become a breaker of the Law, and a murderer, in taking away his life without due course of law, and so must and truly aught to suffer death by the law. And so again, if any man strike me, I may not strike him again; for that is a breach of the peace, because it is a breach of the Law, which allows no man to avenge or revenge himself, or to extort satisfaction from any, in any violent forceable way and manner; which all and every act & acts are, and so accounted and adjudged by our law, which are not done and executed in the way and manner the Law hath ordained and appointed. Yet, bindeth it no man from defending himself; yet there also, for any act or acts committed therein, by any in so defending himself, he is not free until in a due course of law, the law hath made him free. Our Forefathers were very strict and exact as to the way in all things, wherein appeared their admirable, great, and exceeding high and deep wisdom, very much to be admired, and most worthily to be esteemed and honoured of us all, wonderfully careful to set, keep, preserve, and maintain every thing in its right place, in its due order, unto its proper use and end, truly and justly balancing all things, giving every thing its true weight and measure, bounding and limiting the same; the only way and means to preserve, keep, maintain, and secure peace, rest, quietness, and tranquillity. As in the natural body, when any thing is out of joint, out of its right and proper place, and when and where there is exorbitances, and excesses, there is and needs must be restlessness, disquiet, pain, and trouble in and unto the whole, and each and every particular part thereof in its measure; and if not timely restored and reduced, will and of necessity must bring a total ruin and destruction to the whole, and each and every particular part thereof; and as it is in the natural, so must and will it be in the civil; for they answer each other, as in a glass face answereth face.  
What I formerly asserted in my late Treatise before spoken of, that Parliaments might not change or alter the Ordinances, Customs, and Constitutions of our forefathers, the ancient Fundamental Laws of this Nation, nor do any thing tending thereunto, Is now (I hope) plain and evident unto all, and undeniable by any. And although what I therein laid down, to considerate men was enough; yet being already, as to this Discourse, become so much a fool for the sake of others, I shall make a little further progress, and give you these following Arguments; and by the way consider (from the fifth Command, and the case of the Rechabites by me therein cited) how far or how much the commands of fathers bind and oblige their children: it may (compared with that story) deserve a serious consideration. But did I say a considerate man? O how few such this day in England! It is rara avis in terra.  
1 That which Parliaments are bound and obliged by Oath duly and truly to observe, keep, ●nd maintain inviolate, that certainly they may not change or alter: (for, to be obliged by Oath to observe and keep a thing inviolate, and to have power to change and alter the same, is an inconsistency.)  
But Parliaments (as you have seen) are bound and obliged by Oath duly and truly to observe, keep, and maintain the Ordinances, Customs, and Constitutions of our Forefathers, the ancient Fundamental Laws of this Nation inviolate:  
Therefore they have no power or authority to change or alter them: nor may they do it; for their power and authority is bound and limited in and by their commission or trust expressed and confirmed in and by their Oath.  
2 That which Parliaments are bound and obliged by Oath to cause and compel others with themselves duly and truly to observe and keep, that they may not change or alter: for then how is it, or how can it be, or be said to be duly and truly kept?  
But Parliaments, as you have seen, are so bouná and obliged: Therefore may they not change or alter them.  
3 That which every man of this Nation is bound and obliged by Oath duly and truly to observe, keep, and maintain inviolate, that no man may alter.  
But, as you have seen, every man is so bound and obliged:  
Therefore may not Parliaments, if they be men, and men of this Nation, change or alter them.  
4 trusties, Servants, or Ambassadors, may not act against, besides, or contrary unto the mind and will of their Lords, Trusters', or Masters.  
Parliaments, or Parliament men, are such in reference to the people for whom they serve, and from whom they receive their Salaries respectively, out of the several Counties for which they serve, as is before proved:  
Therefore may not Parliaments change or alter them, do any thing against, besides, or contrary unto them, because that were a violation of their Commission, Trust, and Oath, which is, To observe, keep, and maintain them inviolate, and to cause and compel others to do so also.  
5 Every person in this Commonwealth is bound both in his own with person, and in reference unto all and every one, else, so much as in him lies, to keep the peace of the Commonwealth inviolate; therefore Parliaments, if they be members of the Commonwealth, aught to keep, preserve, and maintain the peace of the Commonwealth inviolate.  
But he who breaks the Laws of the Commonwealth, breaks the peace of the Commonwealth, (as is proved before) and ought according to the Law to be presently attached and punished for the same:  
Therefore may not Parliaments change or alter them; for that were to break them, and so to break, or at least a visible attempt to break the peace of the Commonwealth in the breaking of them, which they also are bound to preserve and keep inviolate; against whom, or against every infringer whereof, as well Kings as others, were Writs to be granted free, as is showed before.  
6 Parliaments may not do the things that are unjust; nay, God may not, nor he cannot; for it is contrary to his being.  
But it is unjust, unrighteous, wicked, and impious, to change or alter that which I am entrusted and sworn duly and truly to observe, keep, and maintain inviolate: and that Parliaments are so entrusted and sworn, is already proved:  
Therefore may not Parliaments change or alter them, nor do, nor suffer aught to be done (so much as in them lies) tending towards their alteration.  
The work and business of Parliaments is by most most greatly mistaken. And because those who lately were turned out of doors, had so much triumphed over the late King, the people's servant, they thought they might do the same over the People also, who verily are, and will so prove to be their Lords and Masters, in and according to the Law, unto which none in England but is and ever held himself to be accountable (in words at least) the last King not excepted, as by his Declarations doth appear.  
Laws must be just, I, and justly made also; that is the rule and standard; but who must judge and determine this, when, whether, or wherein they be so or no: Why every man who makes the question, gives himself the answer: Why surely they who are to observe them, to be punished for the breach of them, to judge and execute by, and upon them: But who are they: why all Englishmen, the whole people of England, in and by their several Courts and Officers, as in, and by their Hundred-Courts, County-Courts, Courts of Inquest, Sheriffs, Juryes, and the like; who are to make inquiry after, to examine, try, and see that nothing be done, offered, or attempted by any, contrary to the fundamental principles, the ancient known Laws of the Land; they are the rule and standard only to try all things by, as it was done by a sworn Jury out of every County in the time of King William (as is showed before; but I can only speak in generals, I must go on) and doubtless every man hath, and needs must have a right and liberty of trying, examining, and proving, all and every of the Acts and Deeds of Parliaments, at least such as do or may concern himself (which I might leave out, and say more, and prove it too; but I have been much too long already, and I love not to affirm any thing without proof) for, 1. Otherwise he ceases to be a man, to yield obedience as a man should, or as becomes a man to do, but as a beast. 2. The Apostles who were sent of God, and that with the working of miracles, yet submit that which they taught, enjoined, and commanded, to the examination, trial, and judgement of the people, and commend the Bereans with the stile and title of Nobility for so doing: (yet mistake me not; this dislike or disapproving of such Acts is to be manifested and regulated in a due and orderly way and manner, as to, in, and by the Courts and Officers appointed thereunto, as is said before: for as in the natural body, so in this civil are their several Offices and Officers, as eyes, hands, head, feet, heart, and the like.) And indeed, that which doth, and that which only and alone doth, or should bind and oblige all and every one to the observing, doing, obeying, and performing of any thing, is the goodness, justness, and righteousness thereof, and not the persons, place, or thing, from whom, or whence it comes. How shall I, or any else, know any thing that comes from any, to be the will, the mind, and command of God, but as it is just, and right, and good? that assures me it is the command, the mind, and will of God; I need no more nor better proof & declaration, let it come from whom, or what, or whence it will: but if it be not so, let it come from whom, or what, or whence it will, it is none of God's command, mind, or will, therefore not to be obeyed by me, For it is written, Thou shalt worship the Lord thy God only, and him only shalt thou serve. Nor would I be mistaken here, as if I meant or intended, that any who will, may assume the rule, power, government, or authority, upon that pretence of doing good, or having really done so; that is, deceitful, hath and may deceive; and doubtless as great a mischief and inconvenience, if not greater, may arise on this hand, as on that. He or they, or whomsoever shall do the nation real good, and they shall judge it so, to such I wish and hope the Nation will be thankful, and take it also as from God: yet pray I also do, that no encroachment may be made upon the People's rights, and laws; for that's not good, therefore not from God. Names and Titles have much undone us all. What are Parliaments, Kings, or Priests, aught or any thing, man or men else, but as they are just, and right, and good: why nothing, and to be esteemed as nothing. What's a Temple, what's a Highpriest, when God or good's not there? why a lie, a nothing. This is the true, infallible, everlasting Character of God, That he is right, just, and good. It is admirable to see how names and titles blow & puff us up. Parliaments, what are Parliaments? why the Council of the people; and what is that? why the people meeting together, choose, from all the parts of the land, men from amongst themselves, of their brethren or neighbours, to meet together, (not to change or alter their laws, not to violate or destroy them, or any, or more man or men of them, in their lives, liberties, or estates; not to commit, do, or execute, or to command to be done, or executed any unjust and oppressive act or acts upon, or against any, either besides, against, or contrary to the Nations laws and customs; but) to consult about their good, or the common good. And will or can any man think or imagine, that their counsels, acts, and do, are not to be, or may not be tried, examined, and judged. Which is greater, he that makes, or he that is made? they which choose, or he that is chosen? the Trusted, or the Trustor? the Ambassador, or the King his master who ordained, and made him such, sent and appointed him to his work and service to his Embassy? It's true, he doth in all things, to all intents and purposes fully and wholly represent the King his master, hath the same power and authority as his master hath, can, or would have, if himself were present, in reference to his commission and instruction, but no farther: to whom, and for the management whereof, he is again accountable. And it is not, neither may, must, or can it be otherwise with Parliaments, and those who choose them. I pray you, let us be men, and no longer children, to be frighted with the name Bugbear, with the name Parliament; but know and esteem all things as in truth they are; keep and preserve all things in their right places, to their right uses and ends; giving honour to whom honour; and then we shall do well, like men, nay like Englishmen.  
Be not they and all others (as is said before) that which they be, only and alone by and from the people, from and by their deputation, power, and commission? and have they it not, or is it not in trust only, and that in reference to the people's good? doubtless it is: then are their acts and do, and that justly and rightly too, triable, and to be judged and determined by the people, concerning the justness, consonancy to, and uprightness with the rule and standard. Hence formerly were all Acts of Parliament fairly enrolled by the clerk thereof, and so sent down to the several Courts of the people's ordinary or common Judicatories; (I may truly and rightly call them so) where, as occasion is, are they judged, tried, and examined by the people: and if not found just and right (as before) but either besides, contrary unto, or against the same, they cease, and must cease, so as no man may, or must, or ought observe and execute the same. Thus, I say (as I have it at large in my other Treatise) doth and must all things run in a perfect round or circle, as it is in the great world; else would all things presently corrupt, decay, and come to nothing, as must the great world itself: and when, where, so much, and so far, as this orderly circular motion is not kept, maintained, and secured, free and clear from all stops, lets, hindrances, and encumbrances; even then and there, so much, and so far, will there be, and of necessity must there be a decay, corrupting, disordering, and confounding of the laws, customs and constitutions, persons, officers, and offices, in, appertaining, and belonging to the Commonwealth, and so of the Commonwealth itself: as you see it is in the natural body of every created thing; yea, the whole Universe is only kept, preserved, and maintained whole, sound, and entire, firm, stable, and lasting, in, by and through the due, and true, orderly, circular motion thereof; which indeed is so the life, being, subsistence, and preservation of the whole creation, and every particular individual thing therein, as should it but once cease, all things would, and must even cease to be also. All perfect beings whatsoever of necessity must be thus, and thus preserved, continued, and maintained, in this due orderly circular motion. As verily is the constitution, frame, rule, and government of this Commonwealth by the great, high and deep wisdom of our forefathers, framed and moulded, as I could manifest unto all the world, and that in such an exactness, as is to admiration; all things being examined, tried, judged, corrected and amended, the several officers and offices ordained and appointed thereunto, in this circular, quiet and still motion, according to the Ordinances, Laws, customs, and constitutions of our forefathers. But I must no further.  
Hence, and for this end, hath every Officer and Minister of the Commonwealth their certain, fixed places and offices of trust, to keep, preserve, and maintain the peace of the Commonwealth inviolate, by the keeping, preserving, and maintaining the laws and constitutions thereof inviolate, which preserve and keep this circular motion from all stops and lets, to which they are by oath more especially bound and obliged, and so ought to perform the same accordingly, and that faithfully, perfectly, and uprightly.  
The Sheriffs, who are by their place and office (as is said before) the keepers, protectors, and defenders of our laws and Commonwealth (and so each and every man therein) in peace, according to, or together with the laws, which he who breaks not, aught to be protected by it; and all and every one who do, or visibly and apparently attempt the breach thereof, aught to be attached, secured, tried, judged, and punished according thereunto for so doing; he having power therein, or in such case and cases, to raise the power, force, and strength of the County, if need be; each and every man, in each and every County respectively, being bound and obliged, upon his command and require, to aid and assist their respective Sheriffs therein also, with the hazard of their lives, against any to all who shall oppose the same, without distinction of persons, offices or places, even against the King himself, when the Nation had a King. This was the only very true ground and cause of our taking up Arms at first; the General being but as high Sheriff of the nation, to bring those who by force of arms kept themselves ●●om the judgement and execution of the Law, when they had broken and violated the same, the people's liberties and freedoms therein, and so the common or Commonwealths peace, which every one so far and so much doth, as he violates and breaks the laws thereof. And I do confess that it was upon this ground, and this ground only, that I took commission, and accordingly engaged.  
A little farther. You have had proved unto you, that all the Kings of England were, before their admittance into that office or place, sworn duly and truly to observe, keep, and maintain the Ordinances, Customs, and constitutions of our forefathers, the ancient fundamental Laws of this Nation, inviolate, or the laws, customs, and constitutions of our ancestors, as the old records call them; (I choose rather to call them by the name of our fathers, & that because we are commanded by God to honour and obey our fathers.) They were also sworn to confirm all such other JUST Laws as the Commons or the people should choose (its all all one) but they must be JUST, else was not the King bound to confirm them, nor none else to keep or observe them, but to loath, dearest, discard, cast and throw away such laws, though made by the best of Parliaments, if they be found dissonant, against, or contrary unto the ancient fundamental laws, principles, customs, and constitutions of this Commonwealth; in and by which, the very, real, and true freedom and liberty, and so the peace and quiet of all & every one therein, is fully, perfectly, and entirely kept, preserved, and maintained: even as Nature doth in the natural body; that which is against, contrary, and destructive to the fundamental laws and principles thereof, it loathes, detests, casts up, and throws out, because it is destructive to its peace and rest, to its being, and so the cause of death. For which cause, that no such thing or things might be made or done, to the annoyance and disturbance of the people's peace and being, did all the ancient Judges in the law (as we call them) attend the Parliament, to advise them therein, keep and preserve them therefrom. So that it appears, there ever was, is, and of necessity must be, a rule, measure, or standard, by and according unto which must all occasional statutes or by-laws (as they are called) process and proceed in or by Parliaments, be exactly and perfectly made and done, as there is or should be in and unto all things else. It becometh not wise men, and men in council, to run hand over head (as we use to speak) to do things, and make laws at haphazard, if they intent their observation and execution: it is a shame to see what Ordinances and Acts of Parliament (as they are called) have been lately published, few or none whereof will be found to hold weight and measure.  
To think that Acts of Parliament must therefore be observed, and performed, and executed, because they are Acts of Parliament, is most ridiculous; for Parliaments may make Acts, by which they may make sale, give seisin and possession of the people of the land, and the land itself, unto themselves, and some foreign State: were this to be observed, done or executed, think we, because it is an Act of Parliament? The Parliament declared otherwise of King John's Act to the Pope, when he sold the Kingdom unto him. No; all such Acts, as is before said, are void and null in themselves, be they made by Parliaments, or any other whomsoever; as every unjust Act and thing whatsoever is, and may not be observed, (except to be shunned and avoided) performed, or executed, by any whomsoever.  
This was the end, I say, of those knowing and experienced men in the Laws and Constitutions of this Nation attending there; that so there might not be any cause or occasion of disorder or breach of peace, which such Laws and proceed have often occasioned: which Rule or Standard is, and of necessity must be JUST, the just and true freedoms and liberties of the people, which is (undeniable by any) to be as perfectly free as God and Nature hath made them: and how free that is, I have showed you before; or, as an English King said, he desired to make them and leave them as free as their own thoughts. Or thus: that no man or men whomsoever may bear rule, have any power or dominion over them or theirs, without their own consent, election, and choice; to which the laws of God, of Nature, and of this Land, agree, bear witness, command, ordain, or appoint. Or thus: that nothing be done, offered, or attempted to be done, but as we would should be done unto us. Would any of us that any man should, without, against, or contrary to our own consent, put, impose, or force a Master over us and upon us, or if a Master, That any should put, impose, or force, a Servant upon us, as aforesaid? would we that any man or men whomsoever should take us up in the streets, and carry us away, it may be from our Wives and Children, and compel us to fight, besides, against, nay contrary to our mind and will? I tell you, it is a very great wickedness and a wickedness which God will severely judge. So, would we that any man or men whomsoever, should, without our consent, take away our estate by or under any pretence whatever, without our consents? Every man in England will certainly say, No: and nothing is more contrary to the laws of England, then thus doing; nor any thing accounted a greater breach of the People's liberties; and in truth, it puts them in a worse condition than were Villains in the times villanage. But to require absolute obedience without limitation, wereharder much, and more unreasonable and unjust, than that contract tendered by Nahash: that they should be protected by him, on condition they would put out their right eyes. He was content to leave them one to see withal: absolute obedience leaves us neither, but strips us quite of all, and makes us beasts, not men: which we may not yield unto any, no for the sake of any man or men whomsoever.  
Let us a little consider the case of Villanage, as it was once in this Land. My Author hath it thus, in his 14 page; and for it he brings the Laws of Alfred, Ethelstane, Edgar, and Canute, with those of Henry the first. This was the fealty sworn unto the Lords by their Vassals: My Liege, I am your man, and bear you faith of life, member, and terrene honour, saving the faith I own to other Lords. Or thus: My Lord, I will bear you true faith, and do you true service, as my duty to you is. And if our duty or obedience unto Parliaments exclude us from the Law, we are in worse estate than Villains: yet a Villain, who of all Vassals was fettered in greatest servitude and bondage, most bound, prohibited, and restrained from troubling or molesting his Lord; yet he, even he, might bring Actions of Trespass, and Appeals from other Counties, Cities, or Franchises. And he saith, that Glanvil, Bracton, Britton, Fleta, with the Mirror, and others, do all agree in this, That there is in Law so great an obligation on the Lord, and so great a charge, that the Lord would often refuse to take his Tenant's homage; so that there was a Writ made commanding him to take it, and by it to oblige himself to his tenant, whom he was to defend: and his Trespass on him had in Law, had a very great aggravation, because the Vassal was to be under the defence and protection of his Liege or Lord: and that in divers cases Vassals might defend themselves against their Lord, as for atturning and assigning his vassals service (which the Law permitted them to do) to his enemy or foe, for that was against the Law; wherein, as in divers other cases, the Lord might forfeit his Vassals homage and service; for his right might be forfeit, escheat, or evict by Law; and dominion over slaves was also lost, by negligence, violence, & per injustam resistantiam, as Bracton expresseth it: nay, there may be such delict in the Lord, as may not only warrant, but enforce the vassal to complain and accuse his Lord, or cause him to be indicted for his life in the Courts of Justice, which the King himself can no more shut against the meanest subject, than he can the doors of all the Churches: (They are Fleta's own words, saith my Author, and that he might go higher than a Church of clay.) His meaning therein is left to be considered by others, and is so by me also. He goes further, and tells us, that there be some cases in which a vassal may not only indite his Lord for his life, but may appeal him, and fight against him in combat, or wage battle with him. In his 18 page he tells us, that as the vassal might do nothing against his Lord, to disinherit him, vel ad aliam arrocem injuriam, or do any other wickedness or injury unto him; so must not the Lord against the vassal: for if he do, say they, the homage is dissolved, and all obligation. So that, as my Author saith in his 19 page, we see this Oath of fealty to be so limited by Law, that it bindeth no more than Law requireth; and that the same Law doth set a Vassal, nay a Villain, free from, and arm him against his own Lord, in defence of himself and the Laws, with the Public good. He goes on, and tells us, from his forecited Authors, how that all Allegiance, Oaths of Fealty, and so all obedience, observance, duty, and subjection unto all, even the highest and greatest of all, is in reference to Justice, to the common good and profit of the Land, per honestum & utile, for public peace, and common justice. Allegiance, saith he, was ad Legem, to the Laws, the Kingdom, and the Kingdoms good and profit. And verily, no more, or no otherwise, may any require it from any. And if Parliaments expect or require it otherwise, it were much better for all the people that they were Slaves, Vassals, and Villains, as those of old: in which cases, as saith my Author in his 24 page, they debate who should be Judge: And for this, they all agree in that Fundamental Principle of Right Reason and Nature, That Parties may never be Judges in their own Causes; for which, besides all others, the Mirror is large and clear, among all exceptions to the Judge's person (if he have no Commission, or refuse to show it, as he ought, or be party, etc.) of which also Britton in Appeals, cap. 22. fol. 41. So that you see plain, Parliaments may not be Judges in their own Cause, of their own Acts and do. But who then? Why the People; first, in, by, and amongst themselves; and then, in and by their several Courts, Offices, and Officers, ordained and appointed thereunto. God himself ever hath, doth, and ever will do, submit his Commands, his Ways, his Acts, Do, and Judgements, in reference to the sons of men, to be examined, tried, and judged by the sons of men, as you will find it throughout the Scriptures. The God of England, nay the God of all the world, will be just, and do nothing but what is just, and that unto the least, and commit the same unto the judgement of the least, even those who are his creatures; and shall any man or men in England refuse to submit their Commands, their Acts and Deeds, unto the judgement of those who are their Superiors, who made, created, and entrusted them? Sure it may not, nor it must not be. Why should we so forget our Maker?  
For which cause and causes, we may not, we must not, we ought not, nay, we dare not know any person or persons, thing or things, whomsoever or whatsoever, that may or shall be otherwise ordained, appointed, instituted, or commanded, so as to yield any obedience thereunto; nor may we, nor must we, nor ought we, nor dare we to fall down and worship any man or men, or any of the Idol-inventions of any man or men whomsoever; we may only know and do the Commands of our God, and the Laws, Statutes, and Ordinances of our forefathers. We will not go down into Egypt, into the house of bondage, from which the Lord our God hath set and kept us free: We will not (for we may not, being all and every one of us Nazarites unto the Lord) suffer our seven locks to be shaved off our heads by any Dalilah whatsoever, lest we be taken by the Philistims, and by them have both our eyes put out; and so be led (as then it is very easy to be done) and bound in fetters, to grind in the prisonhouse. We have kept and preserved them hitherto; we have defended and maintained our Liberties against Kings and Parliaments, with the hazard of our lives, the expense of our estates, and blood also. Those who have lost their locks, let them grind in the Prisonhouse, if it must be so, until they be grown again: but we wish it may or might be otherwise, and pray it may so be. We for our parts neither may, must, can, nor will (the Lord our God helping and assisting of us) give a false, unjust, untrue, unwarrantable, illegal value and estimate either of persons or of things, because we know perfectly, and fully understand, according as it is written, That in a just weight and measure is and doth consist the very life and being of all things. We have the Law of our God so written and engraven in our hearts, that we cannot do otherwise: we do in good earnest love our neighbour as ourselves, and we do truly honour our Fathers; and we must, and are commanded by the Lord our God so to do, that the days may be long in the land which the Lord our God giveth us: it is the only Command with promise. And we know this will, and that nothing else, without this, can give us the enjoyment thereof, in peace and rest (as we could demonstrate to all the world) and we do, or at least desire and endeavour to worship the Lord our God with all our heart, with all our mind, with all our soul, and with all our strength, and to serve him all our days, and him only, even him who brought us out of the land of Egypt, and house of bondage. And for this cause, or for these reasons, is the Command and Oath of our Fathers, the Command and Oath of our God, upon us; who never did, nor can, nor will command or require any thing but that which is just and right, true and good for us: yea, our own Oath manifold is upon us; and we do know why, for what cause, and to what end we entered thereinto: And we fear an Oath, and it may not nor cannot be revoked for ever; for it is just and right, faithful and true. We must and will (God assisting) walk within our due and true bounds and limits, set, ordained, and appointed unto us by the Lord our God, and by our forefathers, in their Laws, Ordinances, Customs and Constitutions; and in them (for that we certainly know, in the breaking of them, we break and undo ourselves) and in them only, we do and can indeed walk safely and securely, in peace, tranquillity, and rest of body and mind. They are our strong Tower, our invincible Castle and Fortress, out of which we cannot be beaten, and in which, we do not fear any or all the things in heaven and earth. Herein is, herein will and shall be the joy and delight of our eyes, yea, and of our souls also, and that all our days, even in the commands of our God, the Laws, Ordinances, Customs, and Constitutions of our forefathers, in which we will ever and always walk, live, and continue. Our father David did so; our fathers, Abraham, Isaac, and Jacob, did so; and from them we may not part, nor departed; we may not leave them nor forsake them, lest we die; nor turn either to the right hand or to the left, to do either more or less than according thereunto: but in all things, in all times, towards ourselves and all men, so much and so far as we are able, will we walk perfectly upright, like men, like ourselves, as we are in or after the image and likeness of God.  
And, from henceforth, let no man accuse, charge, reproach, or condemn us, for disorderly, stubborn, refractory, gainsaying, backsliding, or rebellious children to God or our Fathers, for haters, despisers, or contemners of our Neighbours, for deceitful, unkind, or unmerciful, for enemies, traitors, or rebels: for verily, as you see, we are obedient, orderly, true, upright, trusty, faithful, loving, respectful worshippers, honourers, observers, doers, and performers of the Commands of our God, and of our Fathers; and hearty real lovers of our Neighbour: earnestly praying, faithfully and uprightly desiring and endeavouring their good, even as our own.  
I have, in a very scattered confused manner (which I pray excuse) shown you, in some measure, the footsteps of our Forefathers, in part, and but in part; the way and path, the good old way, in which our Fathers walked, and had peace. That which hath enlarged it so much beyond my first intentions, is the Reason shown, Grounds given, and Foundation laid, for men to see by and stand upon; my other Treatise carrying much more in the womb of it, if it be well weighed and considered: in and by which, my desire was chief to give a stop to the extravagancies, exorbitancies, and excesses of our present times, unto those hasty, inconsiderate, violent, hot, and too too eager motions generally possessing, and very greatly injuring most men's minds; which hath and doth cause many disorders and distempers in and amongst us all; most men much overshooting or overrunning themselves, their own desires and endeavours, their own peace, aims and ends; as it is written, Whilst seeking freedom, and supposing themselves free, they indeed become servants and slaves.  
That golden apple of Unlimitedness, which Kings and Armies, yea Parliaments also, are so much taken with, and still desirous of; that Witch, that beauteous taking Witch, which stripes and strips, beats, bends and bows, disrobes, makes naked, and unthrones us all. I say, My desire therein was, to give a stop and stand unto these hasty, hurrying, slippery times; and to consider what we are; and where we are; from what, from whence, or from whom we came: that so, like the Prodigal, we may bethink ourselves of our Father's house; and so begin to make our returns thither. And if we find ourselves not Prodigals, feeding upon husks with the swine, I am very much mistaken. And if it be not our work, our only work, to return to him from whom and whence we came, even to our father's house, my eyes extremely fail me; for which you shall find at large in that Treatise: I could hearty wish it might be well looked into, and seriously considered of; it carries more in it then may perhaps at first be discerned: May end and way also (I hope) therein is peace, peace unto all, reconciliation with all, and a perfect uniting of us all. I have in this spoken something more plainly and particularly, as to the way and means in reference unto some things, as also to our continuance and establishment therein. If it do appear and be found so, I will hope all Englishmen (for unto all I speak, or defy to speak, without exception) will begin not only to look towards it, but to walk in it.  
I have showed you, that Justness, Rightness, or Righteousness, and it only, is, and that it certainly is, the very life and being of all things; and that without it, nothing possibly can be or exist: that in and by the true knowledge of things, we shall be able to give a true, just, and right estimate and valuation of things; which being done and continued, will keep a right, just, and true order, and so a constant and settled peace; which otherwise cannot possibly be.  
I do profess myself enemy to no man or men, thing or things whomsoever or whatsoever; nor envy I any; nor verily know I any cause why: for I know not any that is or can be enemy unto me, envy, hate, or hurt me; for certainly there is nothing contrary unto me, though many both men and things much differing from me: all the enmities, hatreds, strifes & contentions, which are or possibly can be, arising only (as I have already showed) from those excesses or exorbitancies, from that intenseness of the mind, or violent, impetuous, eager operating, & restless workings of the spirit in men or things for or after mastery or predominancy, (and that upon a great mistake, which I may not speak to now) of having or bearing the rule or sway; which when Wisdom enters, that ceases. This is so plain and clear, as I know nothing more; and yet we see it not, (it is our haste.)  
We see it, as I said before, in those things we call Contraries; as in Fire and Water, the one hot and dry, the other cold and moist; the one feminine, the other masculine; or (I had rather say) the one more hot and dry, and so more masculine; the other more cold and moist, and so more feminine: for they are in and with each other, confist and subsist by each other, and cannot possibly be without each other: yet (I say) we see, these Contraries (so colled) readily join and unite, embrace, and kiss each other, when and where this intenseness ceases. Yet a little further: where this intenseness or violent working of the spirit in any man or thing is, though it be in the selfsame things, there appears the same, if not much greater enmity then in those we call contraries: we see it thus un things of one & the very selfsame nature, temper, and constitution; as in men and beasts, and all things else, when the spirit of them is excited, stirred up, and moved, as before. So that hence only comes the enmity (let it be considered.) It is enough, (& I hope not too much.) Hence it is written, Thou shalt not covet; and that which hath enough within itself, in reference to itself, cares but little for any more. In weight and measure, in time and season, is all things; which who knows, but he that is in them? It is enough, and it is for England's sake, that I have written what I have written; (to me either this or that, any thing or nothing, it matters not) for your sakes, whose peace and happiness (without respect of persons) is hearty desired by  
(Gentlemen) Your upright faithful friend and servant, in love to be commanded, Robert Norwood.   

Since my writing hereof, I met with a Book entitled The first Addresses to his Excellency the Lond General, etc. by John Spittlehouse, etc.  
BY which I perceive, the Gentleman hath taken notice of a Book I lately published, and called England's Centre and Foundation of Peace and Rest; and that he is at some things therein offended. In his 18 page towards the later end, he hath these words: And ●●●●●fore, according to Captain Norwood ' s rule, though 〈◊〉 contrary to his opinion, in that he claimeth the aforesaid L●●●… of corrupt Reason as his Father's patrimony; and there setteth an invaluable esteem upon them in his late Book.  
In his 19 page, he tells them, that they are 〈◊〉 duty and service to propagate the Laws he offers, and to annihilate the other, which Captain Norwood would so gladly have preserved, bidding defiance even unto God himself to alter them, in a most impious manner; whereas there is not one text of Scripture that giveth liberty either to add or diminish from the aforesaid Laws, or any wise to alter them.  
I will in this thing, and only in this thing, and only for this once, show the Gentleman the fruits of his rashness.  
He tells you, that What he proposes, may not be altered; none may add aught to it, or take aught from it; and that because (as he saith) they were given by God. We will not blot too much paper, nor run after butterflies; that's sport for boys, and not work for men: there is too much of it every day. But in brief, thus:  
He saith, God is his Father; and I do believe him to be mine also. And then he saith, that every believer is of Abraham's seed. Then must Abraham needs be every believers father: wherefore, until he do prove me an infidel, and child of the devil, what I have written stands, & must stand, to be confirmed by all who come after, unalterable and unchangeable by any Kings or Parliaments, yea or by God himself. He may not then blame me for laying claim to, and setting so high an esteem of their Laws, but blame himself for thus confounding himself, & calling the Laws of God my Father the Laws of Corrupt Reason. Consider by what you have seen and heard, from whom or from whence I came or did proceed. Understand you this same thing, ponder on it a little: it is written, An evil tree cannot bring forth good fruit; nor can a corrupt or pudled fountain send forth pure, clean, and uncorrupted streams.  
This were enough for answer; but I will give you a little more. Is there the least similitude of such a thing therein, as my laying claim to Corrupt Laws, or the Laws of Corrupt Reason? Can you possibly collect such a Premise from which you can tenter and strain such a Conclusion? Say I not, that very few of the Statute laws or By laws, but are disagreeing and contrary to our forefather's Laws, and are therefore null in themselves, and not to be executed? It was too hasty and inconsiderate a charge. Or do I, as you say, Defy God? You are apt to mistakes. I call on him to justify, bear witness, and give testimony to or of his own Commands, as the Rechabites did: he hath commanded us to honour and obey our fathers; and he doth often prove his children, whether they will be obedient, and stand fast in their obedience, as he did the Rechabites and others: and such who have and shall stand fast, and continue to the end, shall certainly have the Crown, bear and wear the Garland. Can God change or deny himself? No, he cannot; and if he should, by Prophet, by Dream, Voice or Vision, give a contrary Command, I will still say I will not believe it, nor do it: for what in itself, in its own nature, essence, and being, is just, right, and true, is ever and always so; is as God himself is, and remaineth so to all eternity. It is too much; but I have done it for your sake. Yet a little further.  
What if the Laws I call for prove to be the most just, the most righteous, the most equitable, and the most merciful in the whole world? who then (think you) will be found the Father of them? I have and do assert and aver them so to be; and that my assertion and averment must stand, with you and all men, until yourself, or some other, prove them otherwise.  
I give your friend also this counsel, that he well consider what he doth, and that he make not too much haste, left he repent himself likewise; for assuredly you know not either from what, to what, nor yet by what mean you go or move, or at least would go and move; which it becomes every wise man to know, before he begin his motion. Were not the Jews corrupt, extreme corrupt, above any people under heaven? as the Scriptures testify. Were therefore the Laws of their forefathers so? And if any had in those corrupt times called for their forefather's Laws, would it have been said he called for corrupt laws, or the laws of corrupt reason? It is enough.  
Do I call mine The centre and foundation of England's peace and rest? And is it not so? Verily it is, and must and will be found and made so, if ever England come to be settled in peace and rest. Therefore I say again unto all and every one, Look well upon it, and into it; and what I have written, I have written.  
By the way, know, that the punishment of Theft by death, with many other of the like nature, are none of our forefathers Laws; it was not so in the beginning, as I could prove, but introduced by another hand & way, as I could show also; & no more to be esteemed ours, than the Idolatry of the Israelites, set up, countenanced, and maintained by a Law, could be said to be the Law of Israel; nor the oppressions and injustice done and committed amongst us, be any more attributed to our forefather's Laws, than the putting to death of Naboth, & other wickednesses and oppressions done and committed by their Kings and Rulers could be attributed to their Laws. And so (my good friend)  
Farewell. Capt. Robert Norwood.   
FINIS.