A PATHWAY UNTO ENGLAND'S Perfect Settlement; AND Its CENTRE and FOUNDATION OF Rest and Peace, Discovered By Capt. ROBERT NORWOOD.  

In this Discourse you have cleared and proved.  
I. What Government in its true and proper nature is; and the common error thereof rectified.  
II. What the proper Ruler or Governor unto all things is, or where the proper seat thereof lies: And that grand aberration, in attributing Government to the Head, reduced, and proved the cause of all mis-governments.  
III. That all Governors and Governments whatsoever, are, and of necessity must be circumscribed, bound, and limited.  
iv That in the beginning no man had Rule given him over another, nor hath he by the Laws, Ordinances, etc. of this Nation. And (by the way) the excellency and dignity of man discovered.  
V That Fathers, as Fathers, have inherently in them, both from God and Nature, the rule and government of their Children, as their Children.  
VI That the Laws, Ordinances, etc. of our Forefathers, are the only Rulers and Governors of the English Nation; and so that general mistake of giving Government unto any whomsoever, over any the people thereof, detected.  
VII. That neither Parliaments, or any other, have any right, power, or authority to change, altar, suppress, or suspend the same; and so the only, certain, and sure foundation, upon which the people of this Nation can stand with both feet, firm and stable; that just and true centre, in which only they may all again securely meet, unite, and be united.  
And in the conclusion, the nature of Contracts, and the Governments thereupon, made manifest and cleared.   
London, Printed for Rich. Moon, at the Seven Stars in Paul's Churchyard, near the great North door. 1653.   

 printer's device with half moon with face 
In Paul's Church Yard Att The Richard    

To his Excellence The Lord General Cromwell.  
SIR,  
MAN, who is made in the image and likeness of God, brings forth the things that are good; good in themselves, and good in their season.  
This ensuing Discourse is not tendered for protection; for that which is Truth will protect itself: I shall not plead for it, let it plead for itself. It offers no new thing to the world, but brings forth and makes manifest what was of old, even in the beginning.  
They are vain, empty, trifling times; I will endeavour to be so much the more stable, serious, and sober. I call it England's centre and foundation of rest and peace: and it is so.  
Will your Lordship find it so, let it then (I beseech you) be made so; & the blessing of it be upon you & your children for ever.  
I beg your Excellencies excuse of my boldness and plainness herein, and your most serious consideration hereof.  
I am a constant and unfeigned lover of, a truely-upright and faithful servant to this English Nation; and therein,  
(My Lord) Your Excellencies in all meekness and readiness of mind to be commanded, ROB. NORWOOD.   

ENGLAND'S Return, etc.  
MEeting lately with several Printed Papers treating of Government, and considering the various products, differences, and distractions of these our times, I was not a little pressed in my spirit to speak or give forth my mind to public view; wherein I have greatly laboured under strong hope in the most ardent inmost desire of my most inmost soul, for the full reconciling and uniting of all in one entire and perfect bond of peace and rest; therefore hope I shall offend none, but foe from my soul beg that it may be thoroughly viewed, well and truly weighed and considered, and that with a perfect heart and upright mind.  
The path we are to walk in, hath not been trodden these many years: we will therefore endeavour to take the light along with us, and to walk so much the more circumspectly, easily, and gently; and the God of Jacob direct us in our way.  
I know that much is seldom without much folly; in a little there may be the less: I shall therefore labour brevity, and submit the ensuing Discourse of my immature years unto the judgement of my ancients.  
I shall forbear to dispute the assertions, arguments, or advices of any in the point; but leave them to the consideration of those they most properly concern, and give the world my account of the matter, without (so much as possibly I may) taking any account of theirs.  
The matter to be treated of, is Government, Authority, or Rule.  
Wherein I desire we may all consider,  

First, What that we call Government, Authority, or Rule, properly and truly is.  
Secondly, Upon what basis or foundation it may or can stand.   
I care not to dispute of Government, either this or that; as Monarchy, Aristocracy, Democracie, and the rest; whether this, or that, or the other, be best, upon which there hath been so many Voluminous Disputes, with little or no satisfaction either to the standers by, or Disputants themselves.  
Nor yet care I for too narrow an enquiry into the true Etymology of the words Government, Authority, and Rule; what their true import is, or what they signify and hold forth unto us: neither into the two terms of absolute and limited Governors or Government. I rather choose, in all things of this nature, to shorten disputes, by laying aside the Head, that we may come to the Heart.  
I like not (therefore would not acquaint myself with those notional aerial Disputes in which men have been and are so much exercised, like two accurate Fencers, that come upon the Stage only show each others nimble activity, curious fallacies, and neat slights in the feats of Arms: for verily I account it much below or unlike a man.  
Man, were he known, would be found a more excellent and noble creature, then to make so many vain motions and proffers in so vain a manner, or, as others, so many violent and strong motions, many times also, to so little purpose.  
Let us then, I pray, like men, descend into ourselves, leaving our heads behind us, and consider,  
First, what we are: Then, about what: And thirdly, for what we dispute, or (I had rather say) inquire, before we enter the Disputation or Enquiry.  
First, Let us consider, we are men; which very word man I never speak or think of, but verily it makes me to make a pause, and to consider; and the more I do consider, the more still I cannot but stand and consider, Man! what, Man! God's Image! what, God's Image! the most excellent, the most glorious, noble, and stable Piece in the whole Creation! the very true image, pattern, and rule of all things, and so lord of all! Gen. 1. 26, 28.  
Secondly, I beseech you let us consider what we dispute about. We often have many long, tedious, hot, and fiery Disputes, yea blows and bloodshed too, many times, about mere Say: one saith, This is best, or, This is right; another saith, That is; and a third and fourth, a third and fourth thing: when as, if duly weighed and considered, laid aright to its right Rule, Man, (O Man, where art thou, O thou Rule of all things?) neither perhaps would be found good or right.  
Oh therefore that Man would but consider and go down into himself, before he make any progress forth from or out of himself! which thing alone, would prevent most, if not all our Quarrels and Disputes.  
Thirdly, I would entreat, when we do dispute or inquire, (which word I had rather always use) that we consider for what it is we dispute or inquire. I know all men will presently answer, and say, It is for the Truth; that is, thou meanest, to find out and discover the Truth, not to defend the Truth. It were no small dishonour, blot, or blemish unto Truth, to beg a Champion to defend it, for it is strong enough to defend itself, as you have it confessed by the King, People, Princes, Captains and Governors of an hundred and seven and twenty Provinces, in dispute of what was strongest, Whether Kings, Wine, womans, or Truth; and Truth carried it. And the Truth itself bears witness full and clear unto itself: it is a Sun, needs therefore nothing but a hand barely to hold it forth. But it is to find out and discover the Truth: Thou dost well, if thou dost it soberly, quietly, and stilly, with meekness and moderation of spirit; otherwise, we shall raise such a dust, such clouds, fogs, and mists, as will darken the eyes of our Understanding, that we shall not be able to judge of colours, nor to find our way, which for certain we have lost; witness our daily disputes, questionings, and inquiries. Wherefore being now upon our enquiry, I again pray that we may walk gently and easily, being as strangers in a strange land, and God is to be seen, found, and known, in each step we take. In calmness there is clearness, and so I hope we shall find our way the better and the sooner.  
These three things being taken along with us, we will hope that the Lord, who is our light, will meet us and direct us: for it is written, He is nigh unto them that fear him; and that He will be found of those that seek after him. It is light we want, that is doubtless; and nothing else can show or bring us into our way again, that is as certain: It is then verily worth our seeking, and happy shall we be in finding. It is written in a certain place, In thy light shall we see light: To that light therefore I desire we may all look, and again, by a still, soft, and gentle motion, to make our return even to the Beginning of days, and see how we there stand.  
In the first of Genesis, we have it thus: In the beginning God created the heavens and the earth; and the heavens was without form, and void, and darkness was upon the deep. And the Spirit of God moved upon the waters. Then God said, Let there be light, and there was light: and God saw the light that it was good. And God separated the light from the darkness; and the light he called Day, and the darkness he called Night. And in vers. 16. it is said, God made two great lights, the greater light to rule the day, and the less light to rule the night; and that he set them in the firmament of heaven to shine upon the earth, and to rule in the day and in the night, and to separate the light from the darkness.  
There we find, that the first word God gave forth, when all things were in a Chaos or confusion, was Light: Let there be light, and there was light. This than was, as appears, the first Creation, going forth, or manifestation of God, as the Scriptures testific.  
John (in his first Chapter) witnesseth the same thing: In the beginning (saith he) was that Word. And Moses saith, In the beginning, God. So then, in God was this Word, as John afterwards hath it: That Word, saith he, was with God, and that Word was God; the same was in the beginning with God: All things were made by it, and without it was made nothing that was made. In it, saith he, was life, and the life was the light of men: and that the light shineth in the darkness, though the darkness comprehends it not: And that he was in the world; and that the world was made by him, though the world knew it not.  
Moses saith the same thing: for, saith he, The earth was without form, and void; and darkness was upon the deep, Until the Spirit of God moved upon the waters; and than God said, Let there be light, and there was light. So that it appears, the first word of God was Light, and that light was Life. John also calls it The first begotten of God: and so Moses, The Spirit of God moved upon the waters. And the first product was Light. Paul, in his Epistle to the Colossians, calls it The image of the invisible God, and The first begotten of every creature. By him, saith he, were all things created, which are in heaven, and which are in earth, things visible and invisible: All things, saith he, were created by him and for him. Thus you see, that the first thing in which, by which, or through which God made the world, was Light; that was the first, that first in which, by which, and through which all things were made; by that selfsame must they be ruled and governed, as we shall see anon; and that first was and is light.  
Light therefore as it appears, was the first going forth of God in and towards the Creation of the world, or that true image or pattern of himself, in, by and after which he made, or made manifest the world, and himself in the world, for that is one main inherent property or intrinse nature and quality of light, to make manifest, even those things which are not; As it is written, God calleth the things that are, as if they were not, and the things that are not, as if they were.  
Now that for which I produce these Scriptures is, that if it may be, we may discover and get a true understanding and knowledge of that we call Rule or Government, what it is.  
For we are very apt to mis-understand and give an untrue interpretation, not only of other men's words, but our own also.  
Let us therefore a little consider by the things that are, as we find them in the beginning. It is said, as is before quoted, that God made two great lights, and and set them in the Firmament of the Heaven to shine upon the earth, and to Rule in the day and in the night.  
Now what the nature and property of their Rule and Government is, we find and see day by day.  
First, Light we see is diffusive, it diffuses itself throughout the whole circumference of the Heavens, and shineth (as it is written) upon the earth, both upon the good and the bad, upon the just and the unjust; it giveth so much of itself into every vessel, as it is capable to receive: so swallowing up, casting out, or destroying the darkness and the death.  
Secondly, It is very attractive, nothing more, nay nothing so much, so strongly, and yet so sweetly attracteth, as the Light doth, and that because it is most pleasant and delightful to behold, as in a certain place it is written.  
Thirdly, It, and it only makes manifest, it not only maketh manifest itself, but all other things in and with itself: and thus it ruleth, or is rule, guide, or governor to itself and all things else.  
Rule or Government (then) in its true and proper nature (if I mistake not) is to Guide, Rule, Govern, or Direct (for the words are Synonima's) the thing or things to be ruled or governed in their certain, proper, true, just, and right way, to their certain, proper, true, just, and right ends.  
Therefore it is absolutely necessary, that he who would Rule and Govern aright, do certainly know the very certain intrinse nature, property, and quality of the thing or things to be Ruled and Governed, otherwise, in stead of Ordering, Ruling, and Governing them, he doth grievously disturb and disorder them; unrule, or make them unruly, as we use to speak.  
Government and Rule indeed, therefore, is not coercive or compulsive, but attractive and directive. It is not Rule or Government properly, to force or compel a thing to this, or that, or the other thing, besides, against, or contrary to its own proper, true, and intrinse nature.  
For every aberration in nature is so much and so far destructive to, or a ruin and overthrow of nature, as that aberration or turning aside thereof is, in the person or thing so forced and compelled by us No, this is disorderly and unruly; and not only so, but we do often thereby not only turn aside and turn away the thing or things from us, we would Rule and Govern to our use and service, but also make, procure, cause, or occasion them to be or become our hurt, damage, loss, and detriment, our deadly (as is usually said) foes and enemies.  
Wherefore it becometh and behoveth man to walk wisely, soberly, and circumspectly, with his eyes in his head; that is, in his heart or centre. Now you know what the Scripture saith, that as the head of the woman it the man, so the head of every man is God: and it is so.  
Let us then, I beseech you, walk like ourselves, as we are in and after the image of God, and so Lords, Rulers, and Governors in and over the whole Creation.  
Adam, he did give names unto all things brought before him, as you may read in Gen. 1. No more.  
But let us in the light of the Lord move on gently and easily, so shall we the better find and see our way, and keep our feet and foundation the surer.  
They are very hasty, hurrying, slippery times, wherein many have lost their way. It is enough to the wise; and time is precious.  
And after God had thus, in, with, and by the light, appeared, brought forth, or made manifest himself, in and by all things in the Heavens, and in the waters, and in the earth, according to their various kinds, forms, ends, and uses, he then made, or made manifest man: Come, saith he, let us make man in our image, according to our likeness, that he may bear the full impress, image, or character of ourselves in the whole Creation, and so have the Rule and Dominion over the same; let him be the Centre from whence the whole Circumference may be ruled, guided, and governed. And in truth, were not man such, he could not have had the Rule and Dominion; for he who rules without contradiction, must have the supremacy of light and life over the things ruled.  
In ver. 26. it is written, Let us make man in our image, according to our likeness; and let him rule, etc. In ver. 27. it is written thus: God created the man in his image, in the image of God created he him, male and female created he them.  
There you have the rule, pattern, or sampler of all things brought forth or made manifest: for, saith he, Let us make man in our image, according to our likeness; and so as he was in, after, or according to the image or likeness of God, let him be a Rule, Guide, Governor in and unto himself and all things else.  
And if any further Rule and Government be given unto man since that time, then is there expressed, I know not of it, but must say, If one man do excercise Lordship or Kingship over another, as Christ in another case, it was not so in the beginning; and also what he saith in the same case to his Disciples, that although the Gentiles did so, it should not be so with them.  
It will be found, I believe, upon due consideration, a grand and gross mistake, (as I have already said) to attribute rule and government unto the Head; if our meaning by the head be the top, uppermost, or highermost part of the body, certainly that is altogether uncapable of the rule and government of the body.  
For it is too high, and at too great a distance from the feet, which are mainly to be intended, and attended.  
Rule and Government, I believe, will be found, upon search and inquiry, to lie in the heart, it being the centre of the body, and the seat and centre of light and life in the body: the government of the head, which (may I not say) it hath usurped over the heart, is that which hath and doth disorder and undo us.  
And, to speak truth, it cannot rule and govern itself, as experience day by day doth abundantly manifest.  
If the first in order of Causes be not just and right, certain and true, stable and fixed; that or those things which issue forth from it, have their dependency, motion, rule, guidance, or Government by it and from it, must of necessity be at least so much and so far unjust, irregular, uncertain, unstable and untrue, as is their or its first moving cause. Take it in Naturals, in Artificials, in Civils, or Politics as it is called.  
That which is not right itself, cannot possibly make another right: wherefore it is written, First pull out the beam that is in thine own eye, and then, etc. and that a corrupt fountain cannot send forth pure streams.  
Who can draw a straight and certain line by a crooked and uncertain rule!  
I am unwilling to speak of absolute and unlimited Governors or Governments, nor shall I dispute which is best, fetching arguments from this or that, or the other convenience or inconvenience which perhaps may be, and perhaps may never be, in which there is the greatest and uncertainest of varieties that can be imagined; that is not man's work, but to fear the Lord, and do the thing that is right and just, and that justly and rightly too, as to the way also, for the way and the end must be one, both just, and justly done: this is man's centre and resting place, from which he may not move nor be moved lest he die.  
In the beginning we find not any thing in the whole Creation, as we have it recorded in the Scriptures that was not limited, bound, or circumscribed, even he who had the Rule, Dominion, or Lordship in and over all, had his bounds and limits set him, for it is written, Of the tree of knowledge of good and evil thou shalt not eat, for in the day that thou eatest thereof, thou shalt die the death: and whether the entertaining of ourselves with, the putting or going forth of ourselves in, such imaginations, be not the eating the fruit of that tree, I leave to be considered of. What other limits Adam had, I forbear to speak; you may find them as you go.  
Man indeed is a very free creature, when he is indeed & in truth himself: it lieth not in this to do quicquid libet, what he list, but quod licet, what is just and right. Man may be a slave to his lusts and passions, and as much bound in and unto them, as in or unto any chain or fetter.  
And to speak truth, there is no good thing in the whole Creation, which is not circumscribed, bound and limited, neither indeed can there be: God himself, if I may so speak, to which the Scripture everywhere bears witness, hath bound himself within the golden chains of Justice and Righteousness.  
And he which breaks, and so is without limit, may most properly and truly be called a Devil, or destroyer, for he hath broken the bond of union or oneness, wherein only consisteth rest and happiness, and so is cast forth or left out to torment himself, and to be tormented with his own boundlesness.  
I conclude, to me it appears that in the beginning every thing in the whole Creation had its bounds and limits, and that by or in the breach thereof, man broke himself, broke his rest, his peace, his glory, Sovereignty and Dominion, and by his return, he returns to that he lost.  
And to speak the truth, the bound or limit makes every thing to be, and to be what it is; and without, it is nothing, a mere Chimaera, a deep gulf, a bottomless pit or abyss of thick darkness, for the mind to perplex and torment itself endlessly in creating, forming, or imaging to itself all things, any thing it may or can, and yet in truth nothing.  
Man, were he indeed himself, that is, were he in his true and proper place, in his true and proper centre, for then, and then only is he his true and proper self, he would be found in all things and all times, to show or give forth himself in the perfection of justice and righteousness, as fully and freely as the Sun doth his light.  
For without doubt it is his being, as witnesseth the Scripture, it is written, God made man perfect, but he hath found out many inventions (poor man) and we all know that that whose being is perfect, if it be itself, cannot choose but act and give forth itself perfectly. It is its being.  
Turn it which way you will or can, it is bound, it is limited.  

It is a Garden enclosed, high are the Walls, strong are the Gates, wherewith it is surrounded and encompassed.  
Yet it sees, knows, understands and acts all things in Heaven and in Earth.  
But is neither seen, known, understood, nor acted with or by any thing but itself.  
But no more, lest—   
I have given you the discovery myself hath made concerning Government, what in its true proper nature quality, end, and use it is. And in the way (though much more larger than I intended) something of what man in his true and proper being is.  
I have also in this our enquiry forborn to dispute the say of others, finding little therein except the engendering of endless strifes and contentions, but have as plainly and briefly as I well might lead you to the Spring or Fountainhead, to the beginning of things, where you will find the water least troubled, or mudded by our foul and beastly heads, and so the more pure and clear.  
Neither have I disputed, as they call it, nor shall I in the ensuing Discourse, for victory or mastery, or to defend the Truth, as we use to say, but leave that to manifest and defend itself; but as I have done, so I hope I shall only make a bare inquiry after the good old way, in which our fathers walked and had peace.  
And I think we shall find it thus: that which appears and manifests itself to be the centre, that is or should be the only and alone rule, guide, and governor of the whole circumference, and all their eyes either do or should do, stand strongly and firmly set and fixed into or unto it; and the stronger and stabler the centre unto any thing is, the better is the governance, and so the longer its continuance.  
And the Centre I take to be that from whence the several individuals issue forth, and into or unto which they do or should again return, for there must be no vacancy there.  
We have found in the beginning, that man not only had the rule, guide, and governance of himself, in himself, given him by God, but of all other things also: nor, as we there find, and is already showed, was there any rule or government given unto him over any other man or men; nor indeed appears there any need.  
The first we read of in the Scripture, who usurped and exercised that Power and Dominion, was Nimrod, which was also after the flood, and that near 2000 years after the Creation, as is believed by all or most.  
What ground, basis, or foundation shall we then now find, to settle a Rule or Government upon? or where shall we find a Centre wherein we may now stay and rest ourselves, in point of government, in reference to mankind?  
In this inquiry, let us not forget that which we have already found and discovered; and I think we have found this, That in the beginning, as all things were made in relation to each other, so all things were ruled and governed according to the several relations each thing had unto other, according to the Laws and Ordinances thereof.  
For Rule or Government is a Relative, and according as our relations are, so is or should be the governance or government of ourselves, in reference to ourselves, and those we are related to.  
And so in speaking or making any thing a Governor or Government, you speak it and make a Relative; and so bind and limit it, form and fashion it, according to that which you have or would relate it to.  
All things in the beginning related unto man, he having the very essence and being of all things, as in an Epitome, wrapped up in himself; as he was in the image or likeness of God; in respect whereof, he had the rule and government of all things given unto him, and so was made after, bound up and limited in and unto them.  
For every thing and all things were just and justly made, in a due and true assimilation, and proportion each to other; otherwise could not God have pronounced that definitive sentence on them, when he had looked them all over again, or reviewed them, that they were all good, very good; yea, and put his seal to it also, wherein he pronounced them fully, wholly, and altogether, in every jot and tittle complete and perfect.  
For he rested the seventh day: which otherwise he could not possibly have done.  
In all our way we have hitherto gone, we find not any superiority of Essence or being in man kind: only this I find, that it is thus written; Thou shalt honour thy father and thy mother, that thy days may be long in the Land which the Lord thy God hath given thee: and so throughout the Scriptures this command is continued, and blessings and curses accordingly pronounced and executed upon the breakers and keepers thereof: as also that we reverence the aged, grey, and hoary head. And verily it is good so to do, being thereby taught and led to have our eyes fixed upon the Ancient of days, Him, even him from whom we had our being, and did come, and to whom again we must return.  
To the beginning of things these precepts direct, and I verily believe, upon due consideration had, diligent search and inquiry made, we shall find old things well worthy our looking after and into, and of much greater price and value, then to be cast away, thrown aside, and rejected as things of no worth, as is too frequent in these our days.  
Yet in that which I have said, I deny not, but grant and conclude, that as there hath been, so there is and may be hereafter differences and distinctions in and with men: all are not eyes, nor feet, nor head, etc. For then where were the body? as Paul speaks: all have not the like measure of seeing and understanding, have not the like measure of wisdom and knowledge, etc. yet every one hath (as may upon good grounds be presumed) enough in himself, in reference to himself, though perhaps not so much to things without himself, in reference unto others. If it be not so, it is hoped it will be so: for it is written, We shall be all taught of God, and so shall not need to teach one another, etc. Amen:  
Seeing it is thus, as hath before been said, that God hath not given, as we can find, any Rule, Power, and Dominion unto one man over another, where then shall we fix our Government?  
Verily I for my part can find no true, certain, and fixed centre, ground, or foundation anywhere, but in him from whom I came; no being in peace and rest, but in him who gave me a being.  
Thither, even thither therefore, will I go; to him, even to my Father's house, after all my wander: I, prodigal that I am, will now make my return, hoping, nay stead fastly believing, that where, from whom, and from whence I had my being, if anywhere, I shall there, even there, find my rest, peace, and well-being.  
I confess myself an Englishman, born unto, and under the protection of the English Laws, bred up in England; and that what I have and am, I have and am by virtue of the English Laws left and bequeathed unto me by my Fathers, who were also Englishmen: by them only have I been many times kept and preserved from ruin and destruction, by the unjust oppressive process of unjust and oppressive men: nor may I forget what my Father was used to say to me, That if I would keep and secure the Law, the Law would keep and secure me; whom I may not but honour.  
For he lives, though dead; and it is written, Thou shalt honour, etc.  
And verily, in all my seekings and inquiries, I can find no sure, certain, or stable ground, basis, or foundation for Government, in its true and proper nature (as before we have found and defined it) to be set and fixed upon, but our Fathers; there it may, there it will, nay there (give me leave to say without presumption or offence to any) there only it can stand, and that for these reasons.  
First, No man had any rule or government given him by God or Nature over another man, as we have already by inquiry found: Therefore no man on earth had or could have over us.  
Secondly, but our Fathers, as our Fathers, both by God and Nature, had the rule and government given unto them over us their children, as their children.  
For the first had and still hath, and it only and alone hath the rule and government of the second. The second being in, from, by, or upon the first, and yet these two but one in their true centre: hence saith Christ, I and the Father are one.  
The first, and it only (in the foundation, order, or course of nature, and all things else) is, and of necessity must be; so that nothing else possibly can be the ground, basis, foundation and centre, and so the Ruler, Governor, Guider, and director of the second; and so in order issuing forth from, and returning again into their centre.  
Which order being entirely kept and preserved, there is and of necessity must be everlasting strength, peace, and rest unto a people or person; but if once we break or departed hence, we are undone, or, if you will, ruined and destroyed.  
Hence it is we have throughout the Scriptures such strict commands to honour and obey our fathers, to keep the Statutes, Judgements, and Ordinances of our Fathers: hence also, as is already said, such promises and blessings annexed to the keepers and observers thereof, and such threaten and curses unto those who break and departed from them.  
Here now you see the ground and reason of it; and, my brethren, let me tell you, God neither commands nor requires any irrational, or (if that word offend) unreasonable thing of us; nor forbids he us any thing but what is in itself, in its very nature, essence, and being, hurtful or prejudicial to us.  
But poor man hath and doth so darken his own eyes, that he doth not nor cannot yet see it; but we will hope he shall see it, and rejoice in it: hence we say of God, that he is a hard Master: Oh let us say so no more; for verily he is good, very good unto, in, and over all his works.  
But man, man, man, that is gone from his Maker, from his Father, is now become very feeble and weaksighted; having lost his foundation, gone from his Centre, he gins now to work and set up for himself; he falls a creating, or imaging foundations and principles (if I might so call them) for himself and others; and he now must be King and Sovereign, Governor and Ruler: thus he being divided in himself, he builds up Babylon and confusion (and cannot otherwise do) first in himself, in his own imaginations; there he forms Laws, Statutes, and Ordinances, and these must men be governed by; and one is for this, and another for that, and another for another thing.  
But poor man sees not, thought it is so plainly told him, that the imaginations of the heart of man are evil, and only evil, and that continually. I beg and beseech you all to cease unto them, and to rest at quiet in and with yourselves; for all you do is of the foundation; nothing will nor can stand firm, fast, and steady, which is not fully, wholly, and perfectly in and upon the first.  
Now let us not be ashamed to confess and say, with good old Jacob, Hitherunto hath the Lord helped us.  
By him it is we have now recovered a sight of our desired rest, discovered a plain, clear, and fair foundation, ground, and basis for government or rule, to stand upon, and centre in.  
Ye the people of this Nation, even ye English men, by what names or titles soever now in these sad dividing times called or distinguished, I do earnestly and hearty beg, and beg, and beg again, again, and again, upon my bare knees, of all and every one, that you would make some pause and stop a while, and so go down into yourselves, and seriously consider what is or may be the cause or the occasion of these our very much to be lamented breaches, distractions and divisions: we have had breach upon breach, and breach upon breach, and still we are more and more distracted and divided.  
One man lays it here, and another there, and a third else where; one upon this man, another upon that man, and a third upon a third: but may it not be this?  
That we have all of us broken and are departed from the Laws, Statutes, and Ordinances of our Fathers, (verily this is it) that we are gone astray, and have lost our way, even the way our Fathers commanded, ordained, and apppointed to us; what else meaneth and speaketh all these inquisitions or inquiries?  
If they were only inquiries, they were good; but Oh what meaneth those so many propositions, almost every day published, tendered, and offered for Government! the Land is everywhere full of them, and thereby are we every day more and more distracted and divided in ourselves, and from one another.  
Verily it extremely troubles me; surely men are not a little beside themselves. What, propound Governors or Governments, Laws, Ordinances and Constitutions to English men!  
It is the highest attempt (that I say not affront) that ever was undertaken, done, or offered by any English man or men unto this English Nation.  
What, murder and destroy our forefather's in their best, most pure, upright, perfect, innocent, lively, lasting being! O monstrum horrendum! reject, despise, contemn, throw and cast away the foundation by them laid in the beginning of time, upon which they and their children's children after them have stood upon and centred in to this day!  
I dare only desire, that we may obey the commands of the Lord, and therein the Laws, Statutes, and Ordinances of our forefather's.  
Brethren, that which stands fast upon, or fixed in its centre and foundation, cannot possibly be removed or shaken (behold out eyes this day see this thing) nor can it rest, but is still tottering and shaking, until it find its centre and foundation again: and most happy is that man, person, nation, or people, that have thereunto attained; and for ever happy, if they keep there.  
Now let us consider, are we not all built upon the foundation of our Fathers? If we have any foundation at all, it must needs be so; for there is not, neither can there be any other laid by any. Are not they our only proper and true centre, foundation, and restingplace:  
They will not, they cannot come unto us: but we may, nay we must return unto them, and unto ourselves in them, if we will live and not die.  
Here may English men, even all English men, thus miserably divided and distracted England, meet together and unite, and be united again, even as one man.  
One in and with ourselves, and one in and with our forefathers also; for our forefathers, and we in and with our forefathers, (Note) and our forefathers in and with us, will be found in the Laws, Ordinances, Customs, and Constitutions mutually agreed, firmly and strongly knit, tied, and bound up together.  
For as they in, by, and through them, brought, made, and gave forth the very true, real Essence and Being of their very true, real, and proper selves, in which they would live as in the best, truest, liveliest, and everlasting image of that their most real, very, true, proper, and unspotted selves, to remain and abide to all generations for ever.  
So we also did therein and thereby bring, make, and give forth the same very, true, real, Essence and Being of our very, true, real, and proper selves, together, in, and with them, as we were in their loins; as you shall have it proved by Scripture by and by: and verily they were not without us, nor we without them.  
Here now is a conjunction and union indeed, and to the purpose; here is now light, life, and strength not to be lost or overcome: mine eyes wait to see this thing, and shall not our eyes see it, and rejoice in it? even see all, however now divided, distinguished, and distracted, made thus one again, in and with the Lord, in and with our forefathers, in and with ourselves, and one in and with one another.  
The ancient Customs, Laws, and Constitutions of this Nation, are they not our Fathers, even our first fathers, the birthright and inheritance of us their children, in which and unto which we were born and bred? and I hope an Esau will not be found in Israel, in England.  
They are the Deeds, Evidences, and Legacies of our forefathers, The last Will and Testament of our forefathers, in which they have bequeathed themselves unto us their children, even their pure and unspotted minds, hearts, and spirits, that they might live in us, and we in them, from generation to generation for ever.  
The things that we speak, my brethren, are no fancies or chimaeras, but they are certain undeniable Truths, that will bear the fiery trial, and approach of the clearest Sun that ever did or can shine, and Truths of the highest and greatest concernment unto us of any thing in the world.  
They are the ancient Landmarks of our Fathers; and now our land marks, our bounds and butting; and who may alter or remove them? We know the penalty, the woeful curse that is pronounced against such; and that he that breaks the hedge, a serpent shall by't him. And see we not this day, even this day, all these things made good before our eyes?  
How many Oh how many have been bit and stung, and stung to death, in this doing!  
Verily, I never knew, read, or heard of any people or Nation, but when once they came to swerve (let it be examined) and depart from the Laws, Statutes, and Ordinances of their Fathers, but they were by and by ruined, undone, and destroyed.  
And it must be so, and cannot be otherwise: for they who depart their foundation, cannot stand; they who abide not in their centre, are lost and undone undeniably: the Scripture throughout witnesseth this this thing; and it must be fulfilled.  
On the contrary, that Nation or people who kept firm and fast to the Laws, Customs, and Ordinances of their Fathers, and them inviolate, kept fast in and upon their foundation and centre, were therein and thereby kept in safety, peace, security, and rest for ever.  
I have ever accounted the Laws, Customs, and Constitutions of the Nation, very sacred (and I have now given you the reason of it) and indeed so sacred, as not to be violated to save the Nation, (should such an emergency happen.) If it were fit and convenient to be examined, or to put them in the balance together, I am apt to think the Laws, Customs, and Constitutions of the Nation, would prove most weighty: and if a Sacrifice of the one must be made to save the other, the Nation, with Isaac, must to the Altar: for obedience is better than sacrifice; and out of stones can God raise children unto Abraham.  

But I love not to dispute of things that are not;  
And of things that be or are, there is no cause of disputation.   

The things that be or are, are Only ours,  
The things that be not, or are not, are none of ours:  
Therefore not by us to be disputed.   

Secret things belong to God alone,  
Revealed things to us alone.   

To day is, therefore it is mine,  
To morrow is not, therefore it is none of mine.   

I will then endeavour to be such or so to day,  
As that I will not care or fear what shall be another day.   
And what our Father's judgement and practice was in the case, is clear and evident, that is ours; for it doth remain, therefore still is, and we may look upon it.  
And certainly, as our fathers, and we in them, (for as we have before said, they are not without us, nor we without them) made, constituted, appointed, and ordained the Laws, Customs, Ordinances, and Constitutions of the Nation, and thereby gave them a Being; so also did those Laws, Customs, Ordinances, and Constitutions, give both them and us a being, made and constituted them and us a Commonweal. It was so indeed in and from the beginning: the word is an old word, and it is a good word; they had both word and thing, thing and word; so I hope shall we their children also: they are Relatives, and the one is not nor may not be without the other: if you depart from them, you depart from yourselves; and how can you but perish?  
Every man whatsoever, let his degree, place, estate, quality, and condition be what it will among men, so much & so far as he swerves and departs from them, so much and so far he swarves and departs from himself, and all things that he calls or can call his.  
If we destroy the one, we destroy the other; for they are an one or an union; and union is all that can be spoken, all strength, all harmony, all light and life.  
We have now, I hope, by our inquiry found, and do fully and clearly now see, what Government in its true and proper nature is, and upon what ground, basis, and foundation it stands.  
Nay, we have now brought you to this, even plainly and clearly to see, that as we find not any Rule or Dominion given unto one man over another in the beginning, neither is it so now here.  
But as Paul hath it in Heb. 7. 9, 10. To say as the thing is, Levi which receiveth Tithes, paid Tithes in Abraham, for he was yet in the loins of his father Abraham, when Melchizedek met him.  
So say I, Each and every man of us, as we were in the loins of our forefathers, standing severally and distinctly in and upon ourselves, gave forth, made, or made manifest ourselves, what our own, proper, and true mind was, in those Laws, Customs, Ordinances, and Constitutions given forth, used, and exercised, wherein they would as in themselves, so each unto other (each one still keeping his one Royalty or Regality in his own proper Orb) walk in an open, known, certain, and common Roadway or path, in which and by which each and every one should be saved, protected, and secured in his particular native Royalty and Regality, without the infringement of any unto all posterity; and the whole knit, tied, bound, kept, maintained and secured also in one entire unity.  
Such, my Brethren, are and will be found the Laws, Ordinances, Customs, and Constitutions of our forefathers.  
Here in this Centre, upon this basis and foundation is no transgressor nor transgression found, no man being Lord, Governor, or Ruler over another, but each and every man Lord and Ruler in and over himself and Brethren, one in, with, and unto another; every one doing as he would be done unto, acting and walking (as I may say) in plain simplicity, and an open Road, to the view of all; being herein also (as before is showed) tied and knit together in one entire unity, to the good, well being, and preservation as of the whole, so of each particular in the whole.  
Here now is no more a division in two or more, Ephraim against Manasseh, and Manasseh against Ephraim; but it is One, One, One; a most absolute, entire, and perfect One.  
The which Laws, Customs, Ordinances, and Constitutions, wherein we have thus brought forth or made manifest ourselves, our centre, and foundation, each in ourselves, and each in and unto other, our forefathers with us, and we in and with them, He who breaks, becomes a transgressor of and against himself, and a high reproacher, dishonourer, and disobeyer of his Father, yea and of himself in his Father.  
Men, Fathers, and Brethren, I speak, or desire to speak, even to you all, and every one in and of this Nation: Have we not all strayed and wandered like prodigals as we are, from that good old way in which our Fathers walked and had peace; from, even from our forefather's house? And what have any of us gotten, except wounds and bruises? Have we not ever since been feeding upon husks, upon the wind: Else why is it we are not satisfied?  
Come, Oh come, and let us all return, that we may eat bread, and that in our Father's house, where, verily there is enough; and so live, and not die.  
Are we not all found breakers down, pluckers up, and removers of the Ancient bounds and Landmarks our forefathers set and gave unto us? have we not left and forsaken the plain, beaten, known, open, and common Road by them made and laid out unto us, and so have grievously trespassed upon and against ourselves and each other, and so have been beaten, wounded, torn, slain, consumed, and destroyed by each other? Which, Oh which of us all are clear in this matter?  
What have we therefore now to do, but to confess our transgressions, to repent and return, and to beg pardon and mercy of the Lord, and of one another, forgiving from the heart each others trespasses, as we would God should pardon and forgive us? We have entered into and upon each others houses and freeholds, without their privity, liking, or consent, and therein have we much Lorded it over our brethren, contrary to the command of God, and the Laws, Customs, Ordinances, and Constitutions of our Fathers: both Magistrates and Ministers (as they are now called and distinguished) yea and people too, have grievously transgressed herein.  
I for my own part do seriously and indeed acknowledge myself a transgressor, and therefore do earnestly and hearty beg mercy and pardon both of God and all men, and do freely forgive all men, as I would the Lord should forgive me.  
The next thing we have to do, is, to return into the good old way again, in which our Fathers walked, and had peace.  
Is it not? verily it is the very true ground, basis, and foundation upon which we may all stand safe and secure; the truly just, right, and proper centre, in which, without any the least suspicions, jealousies, and surmises each of other, we may all meet upon plain and even ground, shake hands and kiss each other like Brethren: there we are Brethren, nay there we and our Fathers are One.  
Here are all parties whatsoever reconciled, all names except that of Brethren, all interests except the joint interest of the whole, laid aside, all quarrels and contentions ended: here is no more disputing about this and that, and the other thing, what Governors and Governments we shall have: one saith this, another that: this way it must be to day, another way and thing tomorrow: this party and interest draws this way, another party and interest another way, and a third, a third way.  
Brethren (if I who am the least of all your thousands may call you so) I beseech you let us no more nor any longer trouble our heads, perplex and disquiet our hearts about this matter: our forefathers have been and are better to us than we are ware of, or then we are or can be without them unto ourselves; they have already provided all things necessary to our hands, so that in very deed we cannot possibly fall short of any thing we do want or can desire, if our desires be our own. There is enough to satisfy us all. For it is our Father's house. Have I not, who am the least, if not less than the least, been much too bold (I fear lest I have) so many times, so importunately to plead with you, as I have passed on, in this my path? It is love, therefore pleads to be excused: and verily it is my love unto the Nation, and my earnest and hearty desire of its welfare, and every particular person or member thereof; for I am enemy to none, but would gladly reconcile and unite all; and for whose perfect reconciliation and union, I should willingly sacrisice my life by a tormenting death.  
But some may say, Why would you so strictly bind us up to the Ordinances, Laws, Customs, and Constitutions of our Fathers?  

I answer, Because they are our Fathers.  
But our Fathers might err:  
But they might not err, Being our Fathers.  
But they did err.  
But they did not err: For they were our Fathers.  
But Parliaments may change or alter them.  
But Parliaments may not either change or alter them:  
For verily they are our Fathers.   
Their last Will and Testament, which we their Executors and Administrators may not alter, nor admit of any thing tending towards their alteration, being entrusted to see that they be faithfully, duly, justly, and truly executed and administered, according to the contents of the Will and Testament of the Testators, and not otherwise: and we all know, and the Scriptures also testify, that the Testaments of men are not to be altered; and therefore if an Angel from Heaven, or God himself by his Prophets should command us to alter them, We will say with the Rechabites,  

We will not alter them:  
For they are our Fathers.   
In Jer. 35. God commanded Jeremiah to go to the house of the Rechabites, and to speak unto them words, and to bring them into the house of the Lord, into one of the Chambers, and to give them wine to drink: and he did so, and set bottles of Wine and Cups, and said unto them, Drink wine: But they said, We will drink no wine; for Jonadab the son of Rechab our Father commanded us, saying, Ye shall drink no wine, neither you nor your sons for ever, nor shall ye build houses, etc. And thus (say they) have we obeyed the voice of our Father in all that he hath charged us. Then said Jeremiah unto the house of the Rechabites, Thus saith the Lord of Hosts, the God of Israel, Because you have obeyed the Commandment of yours Father, and kept all his precepts, and done accordingly; Therefore thus saith the Lord of Hosts, the God of Israel, Jonadab the son of Rechab shall not want a man to stand before me for ever.  
So say we, The Laws and Ordinances, the Customs and Constitutions of our Fathers, we cannot, we may not, we must not, nor we will not alter them nor forsake them, part with them, nor departed from them:  

For they are our Fathers.   
And these are, must be, and shall be our Guides, our Rules, or, if you will, our Rulers and Governors; and we do not know, neither may we know any other: here are not two or more mock-Suns for us to gaze, set, or fix our eyes upon, but only one true Sun, one clear and perfect light, and that or these the Laws, Statutes, Ordinances, and Constitutions of our Fathers, only guide, rule, direct and govern us in all things.  
As how, in what manner, and in what measure, and for what uses, and to what ends they are to be administered; they direct us to and in the way, as well as to the end; and also they do direct the means, as by what persons and Officers they are to be administered, and how those persons are to demean and carry themselves in their administration, as also what persons are to be chosen thereunto, and by whom those persons are to be chosen, and when, and at what time and times.  
They are the centre of all our centres, being (as I think I said before) that in which our forefathers, and we in them, in the very reality, truth, substance, essence and being of our very hearts (the very true centre of all light, life, and strength in and unto our natural body) jointly met together, centred, thereby making one entire centre, one only eye, or single eye, one single heart, one clear and pure fountain of light, life, and strength in and unto the whole body: In or unto which centre or one eye and heart, should all our several and individual eyes and hearts continually stand fixed and centred, as in their only and alone very true and proper head, for the wise man's eyes are in his head, that is, in his heart; in his centre, there he only lives; and from thence, in the light, life, and strength thereof (if he be a perfect wise man) he only and alone acts and goes forth.  
That we call the head, the highest or uppermost part of the body, it hath its proper place and office in the body, yet is but a figure or resemblance of our true and very head, for that is our heart (as I have said before) the wisdom whereof is very great indeed, and it is excellently pure and good.  
The head, as the Moon, is the receptacle of all corruptibility: a dark, confused, changeable body, in and of itself, receiving the influences of light and life, only from another, from the Sun, from the heart, from the centre; but is not the Sun, is not the heart, is not the centre, and therefore is not the true, right, and proper Guide, Governor, & Ruler, in of or unto the body: for indeed and in truth it appertaineth and belongeth only and alone unto, or is the very only and alone true and proper work and office of the centre, to order and rule, guide, govern, and direct the whole circumference, of which the head is only a part or member.  
This therefore is, and this only and alone is our only and alone true head, our only and alone Guide and Governor, Rule or Ruler, and none else possible can be of or over, in and unto its circumference or whole body, and every particular member or officer in and of the same.  
In these, even in these, did the clear and perfect light and life of our forefathers, as from the whole circumference of the Heavens, meet, concentre, and imbody itself, thereby making one most clear and perfect Sun, in and unto this our Heaven or Horizon, setting it as it were in the firmament of the Heaven, that so it might again remit, send forth, or give back, that its light, life, and strength, into or unto the whole circumference, and to shine upon the earth, and to rule in the day, etc. even unto us, and our children's children after us for ever: and indeed we being herein but one, there is not, neither may there be, any other centre or foundation unto us, then only and alone this one.  
This being indeed and in truth, the only and alone Sovereign and Supreme, whom none may withstand, nor stand against: in, by, through, and from which only and alone, are all the other Creations, as of the moon, stars, etc. (I mean the several Officers or members in the body or Commonwealth) and unto or into which only and alone, they are all again to be returned, as into their only and alone very, true, right, proper head, fountain, spring, and centre; and so there also, or unto it, are they only and alone accountable, and by it only and alone to be tried and judged, acquitted or condemned.  
For it, and it only, is the very true, pure, and clear light, and so the Lord and judge of and unto them all.  
There is not, neither must there be, by any means, upon any account whatsoever, any vacuum, intermission, or interposition here; but all is and must be in an exact round or circle, or a perfect and entire union, as we find it was in the beginning.  
And to speak the truth, as the truth is, man being made after the image of God, in his very likeness, upright and perfect; as he is such, or so far and so much as he is such, or as he retains and remains, or is again renewed and brought forth in that image, even so much and so far he doth form, fashion, create, make, make manifest, or bring forth the very same image or likeness. For every thing doth bring forth its self, it's own image and likeness, and cannot do otherwise. But I must forbear farther to parallel things, lest whilst I endeavour to make things clear, obvious, and plain, I make them the more dark and obscure: and I fear to break my limit.  

They are our Fathers.   
We will say no more; but this is all, and the only answer we will make to all; They are our Fathers. It was satisfactory and wellpleasing unto God, in a thing of much less concernment to the Rechabites (if we might so speak) then this is to us; and we doubt not but it will be so also in our case, and that we shall be held blameless in his sight, and in the sight of all men: only I will take the boldness, for this once, to aver and say, They are the best in the whole world: neither would I at all doubt (were it not a sin to dispute them) to maintain and prove them so, with the hazard of my life, and that in the face of Heaven, before all the men on earth.  
My meaning is not of particular Statute-Laws, few whereof will be found to be centred in, or have any foundation upon the Laws, Customs, Ordinances, and Constitutions of our Fathers, but generally altogether besides, against, and quite contrary thereunto.  
Nor say I, but that Parliaments may null these, or rather declare them null, although in truth, they are null in themselves; and no Court of Judicatory, no Officer or Minister of the Law, aught to put them in execution.  
It is a mistake to think that Parliaments are the foundation of Laws; which cannot be, for they themselves, if they be any thing, & that which they be, they be only and alone in, by and from the Laws, Customs, Ordinances, and Constitutions of our Fathers. Now that which hath its being in, from, and by another, cannot itself be the foundation, but must find itself centred and founded, and so limited, somewhere out of itself, and so may not do any thing, but what doth certainly, plainly, and fully centre and foundation itself in that which gave itself a being.  
To imagine that Laws were instituted, ordained, and appointed, to the hurt, prejudice, loss, detriment, damage and destruction of any, is a very gross and grand mistake, and extreme injurious to the Laws themselves, and their makers and institutors, and a very great perverting of their true and proper use and end; their only and alone true and proper use and end being, to direct, guide, and govern, and so to secure, guard, and protect all and every one, in innocency, truth, and uprightness, from and against any and all who shall infringe, violate, molest, trouble, and oppress them, and their native liberties therein. But because we have principles of tyranny in ourselves, we judge and would make them such also: hence it is, that at some times, as that principle, or rather that unruly exorbitancy (destructive to itself and others) hath taken place, born sway and prevailed, have some Statutes or Laws (if I might so call them) been made, which are quite off from, altogether against, contrary and destructive to the foundation, to the Laws, Customs, Ordinances, and Constitutions of our Fathers: which By Laws (as they are usually called, for as is said, they are not upon the foundation) have ever proved destructive to and ruin of their contrivers and makers: and it cannot be otherwise, as I could plainly manifest, and the Scripture is full and plain in it everywhere, He who digs a pit for another, shall certainly and infallibly fall into it himself; and he who breaks the hedge, a serpent shall by't him.  
Hence also it is that Laws have been and are so often stretched and tentered, haled and pulled, rend and torn this way and that way, to serve the particular and private uses and ends of some private and particular persons, at some particular times and seasons (for which, judgement hangs somewhere) whenas in truth, they should be kept and maintained perfectly, upright, ever and always the same, alike to all, neither looking backward nor forward, this way or that way, but one pure simple act in itself, ever and always, or in all times, and altogether unchangably the same; otherwise can none whomsoever possibly be safe and secure in them or by them. And if any suffer loss, detriment and damage, that is not properly in and by the Law, for that is good, that is light, life, safety, and protection, but herein we suffer, in forsaking, leaving or departing therefrom; and so going forth and betaking ourselves unto, and falling into the evil, the darkness and the death, manifested and declared therein or thereby, are ruined and destroyed therewith. I hope hitherto our seeking and inquiry hath not been fruitless or in vain, but we have at least found and discovered thus much, what the very true, real, and proper ground, basis, and foundation is, on which we may firmly stand with both feet, or the centre in which we may all safely and securely meet; and from thence the way in which we may securely walk, and again make our returns: wherefore let us again say, with good old jacob, Hitherto hath the Lord helped us.  
And having made discovery of our ground, basis, and foundation again (which hath long lain hid, obscure, and buried) and where and what our centre is, we will surely and steadfastly there stand.  
And will no more, either by Kings, Priests, or Prophets, nor by God himself, be either courted, persuaded, disputed, or commanded from it or out of it any more. For it is our Fathers:  
And not the unlimited passions, lusts, and affections of any whatsoever, good or bad, that we are left or bequeathed unto; nor yet the uncertain or unknown Cabinets of any man or men's breasts whatsoever, no nor of God himself; for they are his, and his only: secret things are, but revealed things (as we have it before) they, and they only, belong unto us and to our children, and our children's children for ever after us.  
I shall only say this farther, that were I enemy to any man or men in England, or in the whole world, and would design or endeavour, plot or contrive their ruin and overthrow, I would desire and strongly endeavour he should break his limit, and would by all the means I could, tempt, stir up, and entice him thereunto; and endeavour, with as much industry as I could, to blow up that coal (which lies in every man, though in some and at some times more hid and obscure) and to lay all those taking materials unto it, which might excite, stir up, and increase that desire of unlimitedness more and more: and this was the devil or Satan's way with Adam in the beginning.  
But verily I love that most excellent and glorious piece, MAN, because I in some measure know what he is, as before I have shown you. My love is to all mankind; And I would from my soul, with the loss of my own, that they might be all saved: but Oh that we might be saved altogether! such a day I hope and believe is at hand.  
I love this Nation, and have it in my heart continually, (the Lord is my witness I lie not) and therefore would that it, even it, (it is but a little one) Oh yet, that it might be saved from the great consumption and destruction that God is bringing upon the whole earth. I will yet bow, and bow, and bow my soul again, again, and again unto the Lord for this thing: yea, although he have said that he will destroy it, I will yet with jacob wrestle; who knows but that I may prevail?  
Yet let me speak the truth as the truth is (and I know what I speak) there is but a little, but a very very little matter between us and death at this time; wherefore let, I beseech you, the words of him who loves you, and would gladly die for you, be seriously considered.  
Ala●, what is this Government or that Government, this Governor or that Governor unto me? for I can say, and say truly, Nor care I, and less fear I any Governor or Government whatsoever, that may or can come into the world.  
I have now set you, I hope, upon your certain and just ground, basis, and foundation; brought you to your proper and true centre; where I will leave you: yet am there still, with you, though at present must take leave of you.  
But again I see occasion for somewhat more.  
That than which is farther to be done in this matter, I commit and leave to those to whom it doth more properly belong, as the clearing and bearing the foundation, taking away and casting aside the rubbish, dirt, and filth, I will not say built, but rather thrown or cast upon it; the opening and clearing the channels, pipes, and conveyances, and so removing that which lets and stops the waters from running their right and true course, in their right and true Channels, as of old time; the taking down those walls and hedges made and built upon and against our anciently-known, and common highways; the removing and taking away those new Landmarks, boundless bounds, and limitless limits, unknown unto our forefathers; and so evening and levelling the way to our centre and foundation, and so to that great day of good things, that great day of glory, peace, and rest; which I trust the Lord will do by you, even by your hands, and that not only in this Land, but in many Lands, Nations, and Kingdoms.  
I speak herein unto the English Army chief, whose most proper work this will perhaps be found to be: and let not your hearts faint herein, nor your hands grow weary in reference to the greatness of the work that lies before you, nor of any thing by any spoken against you; neither be you lifted up, I pray you, in or by any thing above yourselves or brethren, by aught that is but either seemingly, or else indeed and in truth with you: let not the vain and empty words of vain and empty men have any power with you or upon you.  
You know what you have done, and how the Lord hath been with you, and blessed you in your work; only I beg, pray, and beseech you, do your own work, and your own wo●k only, and do it uprightly, and therein undoubtedly, as the Lord lives, you will be blessed, you will prosper and be happy,  
Neither, I pray you, let your pursuits herein be too swift or hasty (but as the old English proverb is, Look before you leap; and another old English proverb, that hasty men never want woe; Old things are good things) lest you be put to retreat again; which will be some blemish or dishonour to us: but endeavour, as much as may be, to see your way and work before you, both what is to be done, and how it is to be done; the way ●ecures the end: it's Solomon's words, as I take it, that 〈◊〉 wise man establisheth his work by counsel; Neither, I ●ray, let your motions be too violent, lest thereby you ●●●…e not only injurious to yourselves, but to others also; injuring the wheat, in taking away the Tares.  
In calmness there is cleverness: but yet, I say, do your work, and do it faithfully; and the Lord shall bless and prosper you, yea, and peoples, and Nations, and Kingdoms shall bless you, and their and your generations for ever shall bless you.  
And although perhaps you may not be the bvilders, be not therein discouraged: for the leveller of the way, or the breaker down, is as necessary as the builder: and the breaker down and leveller will be found to have the better wages; for it is just he should, because his work is hardest. And God is just.  
And in truth, both the breaker down and builder up are but one, though in two distinct Offices, and for two distinct uses: they are one in the beginning, and one in the end, yea and one in the way also; one in the hand of the Lord, and one in one another, as you have it clear and plain in that Scripture, where it is said, They had their swords in one hand, and their trowels in the other, whilst they were building the Temple.  
Your hearts also which are the levellers, may be more upright with the Lord, than perhaps the bvilders are or may be; you have much the advantage of them many ways (as I could manifest, but I hasten:) it was so in David and Solomon: David was a very great Leveller or breaker down, but David built not; yet David carries the Bell away in the sight of the Lord, for a man whose heart was upright with the Lord, above Solomon and all the Kings of Israel.  
And in truth, a truly-noble and ingenuous spirit minds more his work then his wages; nay, his work is his wages; he carries his meat with him always in his mouth, so that he cannot faint or wax weary, nor turn aside to this hand or to that, for he hath what he would have already, it is already in his mouth: hence Christ saith, It was his meat and drink to do his Fathers will.  
I remember it is recorded of an English King, I take it to be Ethelstane, who after he had regained Scotland (subjected formerly to England, as a Dukedom thereof) makes it again a politic and real Kingdom, saying, It was more noble to make a King, then to be a King.  
What, will you levelly and make way for a King, the King of righteousness, and Prince of Peace? why do so, and blessed are you in so doing. It is enough.  
And surely if I make another happy, good, or glorious, my happiness, good, and glory may as much be seen, yea and have as real an existency therein also, if not more, then is in him whom I have made so.  
It is so with God; his glory, his goodness is as much seen and known, yea and more too, and hath as real an existence in his things made, as the things he hath so made, possibly may or can have in their being made so: and Christ faith, Whoso loseth his life for my sake, shall find it sevenfold.  
And certainly all God's ways, workings, and go forth in and unto the sons of men, are in union, perfectly just and right; and we shall both see it and know it, so soon as our eyes are open, and behold him so in his whole Creation, and that with open face. Wait but a while, and we shall see the Lord face to face (and yet live, and not die; nay that shall make us live, and be our life) covering and filling the whole earth. And as God's ways, workings, and go forth are such to us; so should, nay so shall ours be unto him and one another (still in a due and true proportion) when we see him so: and before we cannot; for, as it is written, We shall be changed into the same image, made as we were at first; Just, as he is, right as he is; be made one in him and with him, as the Scriptures speak: but we must first see him thus face to face.  
God did make man in his own image and likeness, upright and perfect.  
Verily the world is full of vain, empty, trifling writings and disputes (may I not call them so? surely I may, and not transgress:) but I hope the froth and vanity is almost spent and gone, and that by how much the more the vanity and emptiness is and hath been, by so much the more will the substance and fullness be in the end; and that by how much the more we begin to be out of love with, and so to forsake, throw and cast away that, we shall by so much the more, and the more readily, receive, love, and embrace the truth and substance; and that the greater this excess of vanity hath been, the more easier and readier shall we part with it.  
I hope it hath well-nigh fulfilled its measure; sin hath and doth abound exceedingly; our excesses in all things have been and are even to astonishment: I hope therefore, as Paul saith, that grace and truth shall so much the more super abound. Yet, my brethren, let us not therefore sin, or continue longer in these vanities and excesses. Have we not sufficiently glutted ourselves with the works and deeds of darkness and the night? I hope we have, and so shall now loathe them so much the more.  
Brethren, the day appears, and the light is broken forth; look upon it, for it is very pleasant to behold: and although we have been children tossed to and fro with every wind, let us now be men, settled and established upon such a Rock and Foundation, from whence nothing may, nor aught, nor must, nor can remove us. Let us no longer embrace folly, and despise wisdom: I know them both; and give me leave to tell you, that wisdom is all in all unto all things; and without it, there is not, neither indeed and in truth can there be any thing: It, and it only doth all things in Heaven and in earth. I need not tell you what Solomon saith of it, that you know so well as I; and dobtless he was a very wise man; yet, saith Christ, Behold a wiser than Solomon is here, whose wisdom did excel the others much in many things, as might be showed; but it is not convenient: therefore hear and follow him.  
Brethren, be not enemies to yourselves; bar not up the gates, shut not up the doors against yourselves: Wisdom, as Solomon saith, cries out in the streets unto every one; she would gladly possess you, and be possessed of you: you may have her if you please, she offers herself daily to you, if you will look after her and embrace her,  

It is enough.   
But that which hath and doth trouble me most, is those dividing principles; no, I will not call them so, but rather, dividing voices, whereby men, both by their speakings and their writings, discover much of wrath and enmity. Yet here also am I somewhat comforted (for I may not by any means let go my hold) in that I hope also, that as the enmity hath greatly appeared and made manifest itself; so, the reconciliation, love, and peace will manifest itself exceeding abundantly much more: and therein I shall have the more abundant recompense for all the grief, travail, and labour my soul hath sustained by reason of these things, through the greatness of the joy and gladness which shall be multiplied upon me thereby.  

For God is just still.   
Hitherto hath the Lord brought us, blessed be the God of Jacob; and we have not much farther to travail, I hope, at this time.  
Concerning Government which is by Contract, a little diligence will easily find out and discover, what the very true nature, property, and quality thereof is, In or upon what Centre, basis, ground, and foundation, it truly stands, there being very little or no difference between this, and that we have already made enquiry after; therefore I have little else or more to say then I have said already.  
But briefly, and as plainly as I can, it is thus: A Contract, if I mistake not, is, the mutual consent and agreement of two or more, wherein they mutually so far and so much give up their very true, proper, and real selves each unto other, and so become so much and so far one, in, with, and to each other, in and by that Contract, as the very, true, real, and certain doing and performing (so far as they are able) of the thing or things each unto other, and each with and for other, call for and require, as in and by the said Contract is mutually agreed, ordained, and appointed by them.  
The which Contract now, is the only and alone ground and foundation on which they both stand, the Centre in which they have both met, tied and bound their very true, real, and proper selves, each with other, and each unto other; in or unto which should both their eyes stand always fixed, lest the one or the other should forget, neglect, forsake and departed from it, and so from each other, their very, true, proper, and real selves, bound up in, and tied fast by that Contract.  
This their Contract now is become, made, appointed, ordained, and constituted mutually by them both, the only and alone Rule or Ruler, Guide and Goververnour of, unto, or over them both, so that neither the one nor the other, may, ought, or can exercise any act, do any thing unto each other, or require and exact any thing from each other, either this or that, either more or less than that Contract and Agreement rules, orders, governs, guides, and directs, both or each other unto.  
It may not be expected that I should speak to all the various kinds of Contracts particularly: what hath been already said, with that which follows, will be 〈◊〉 sufficient guide to all who desire, under any rela●●●●… compact, covenant, or agreement whatsoever, to walk uprightly with God and man; nor that I should answer the several nice questions, ambiguous queries, and (may I not say) foolish scruples raised and made, by the critical heads, or rather rambling and licentious spirits of most faithless and unstable men.  
Compacts, Covenants, and Oaths, in all times and ages of men, and of men of all kinds, qualities, and conditions in all parts of the world (as is clear and evident by their several histories) have been generally held very sacred; and I think it is no weak Argument, testimony, and proof thereof. That which all men universally in all ages have agreed and consented in, that may safely (especially in a thing of this nature) be taken for a sound and undeniable truth: and we have ever found a very great enmity, detestation, and abhorrency, constantly arising and appearing in all mankind, against Covenant breakers, insomuch that they bore any thing, even murder itself, better than that.  
Doubtless they are very sacred things, and the breach of them a very great wickedness and abomination, both in the sight of God and man; you have the case of the Gibeonites, a very clear precedent, which alone, if duly weighed and considered with upright minds, would (I may I think presume) answer all the questions doubts and disputes that have been, are, or can be made in the case.  
The Gibeonites come and address themselves to joshua and the Israelites, to make a league or peace with them, under the pretence of being a people of a far Country, and they dealt very craftily, as the Text saith, for they put on old garments and clouted shoes, to dissemble the matter: Our garments, say they, were new, but behold they be rend; our bread and wine were new, but lo it is now mouldy and naught. joshua puts it to them again and again: It may be, saith he, you are Hivites, a people whom the Lord hath commanded us to root out and destroy: No, say they still again and again, we are of a far Country; whereupon they had their lives given them by Contract. The matter within three days being discovered, the Congregation murmur against the Princes for it, and would have slain them: No, say the Princes, we have sworn unto them, therefore you may not do it.  
joshua and the Princes might have said amongst themselves, Let the people do what they will, we will take no notice of it; they ought to have been slain, but they deceived us, and the people murmur against us, and are sorely discontent: Or, they might have said to the Gibeonites, You have lied to us in all that you have said and done, you told us you were a people of a far Country, and so deceived us; you are not the men we took you to be, nor that yourselves said you were; you have dealt falsely with us in this matter, pretending to be one thing when you were in truth another; we made no league with you, for you are Hivites, a people whom we are commanded by our God to destroy, and we may not, must not, dare not let you live, lest we ourselves die: you are but a few, we are many; better a few who are our enemies, should die, than the whole Congregation of Israel: it was the people of a far Country that we made a League and Covenant with, and in that capacity you stood before us, and in that capacity, and upon that account only and alone, we made a League with you: you are a company of treacherous, false, deceitful fellows, and therefore deserve a sorer death than others: No, the Oath is given, the League and Contract made, and must be kept & performed, yea, and the breach thereof made by those who were many generations after, was punished upon the children of those Fathers by whom the Covenant and League was made many generations before.  
And verily Contracts and Covenants extend farther, and reach higher than most men think. I do desire earnestly it may be considered by us; we are fallen into the times spoken of wherein Covenant-breakers should abound; and verily, most men now adays leap over their several Contracts and Covenants, as if they were but straws, and swallow the breach of them as sweet morsels.  
Let it be examined and weighed; to him with whom I make a contract, if I be true and real in it, to him I give up my very true and real self, so far and so much as that contract extends to, during the time thereof; and so if he give credit to, believe and receive my contract, I do therein and thereby make and beget a very true and real essence in and unto him with whom I do so contract, and so he hath thereby made unto him as good an assurance of me, to be his very true and real self, in reference to those things contracted for, during the term of the contract, as possibly it can be made and done.  
Therefore if we have made and entered into Covenant and contract with any, Let us faithfully and fully (as we are able) yea, freely and willingly also make good and perform the same; let our loss, damage, and detriment be what it will or can, it is our contract, and it must be kept; if any detriment, damage or inconvenience arise to us in it or by it, that was our own fault, and we must therefore bear it; and let us not with Adam lay it upon another.  
For certainly, upon a due examination, search, and inquiry, it will be found, that ourselves in very deed, and in truth, are the proper and true cause of all the calamities, troubles, sorrows, afflictions, miseries, etc. whatsoever (call them as you please) that at present are, that ever did, or ever shall come upon, happen to, or befall us. In ourselves lieth, and from ourselves ariseth and springeth forth the root, seeds, ground, occasion and cause of whatever befalleth every particular man of us: verily if it be rightly weighed and considered, it will be found so. Thy destruction is of thyself, O Israel, saith the Lord; and so it's said of Israelites, in the case of the Gibeonites, that they counselled not with the mouth of the Lord; which would a man always in all things do, he would be always and in all things safe and secure. Nor will it be found, I believe, sufficient to say, that the other party or parties perform not, but break and falsify with us: we notwithstanding must hold, keep, and perform with them, and nothing may, must, or can discharge and disoblige, but the mutual consent of the parties Covenanted and contracted.  
Wherefore I say, Where, when, so much, so far, and so long as we may be free, let us not be bound.  
But if that we call necessity or conveniency, occasion us to contract, know assuredly that it very greatly concerns us to be exceeding circumspect, very cautious and wary, how or upon what grounds we do contract; with whom, for what use and uses, to what ends, and for what time. Verily a man in this case, of all the cases I know in the world, had need have his eyes in his head, to counsel with the Lord, for it must or aught to be fully, thoroughly, and perfectly done and performed, and that with all willingness, readiness and cheerfulness of mind also.  
Wherefore I should then desire, when we do enter Covenants, Contracts, and Agreements with any, that so much as we are able, they may be very just, right, true and equal unto all concerned therein: for assuredly, in justness, rightness, or righteousness, consists the all of man, his life, his strength, his rest, peace, and happiness: if you have not a just, true, and even centre, it is impossible you can be at case, at quiet, at rest and peace, in it, nor can it give full and perfect life and strength to the whole circumference: if the foundation be not plain and level, you cannot build a firm, stable, and lasting structure upon it. God is just, justice itself; God is right, or righteous; he is righteousness itself.  
We say there is the Father, the Son, and the Spirit, and that these three are one; and it is written of Christ the Son, that he thought it no robbery to make himself equal with God. God did certainly make manifest himself in or by three distinct workings or operations, or as we say, three distinct persons, or in a threefold distinct way and manner of operating rather, and these three, as we say, and say truly, are but one God: and certainly God is but one; and in one, or unity, consisteth all, all light, life, and strength. So you see the Divinity subsisteth and consisteth in equality or oneness, and indeed otherwise it could not be.  
So doubtless man's being, if he will be and have a perfect, upright, stable, quiet, peaceable being, in reference to himself and others, it must be in equality or oneness (and the one is not, nor cannot be, without the other) as it is in God or the Divinity, who is the centre and foundation to, and pattern of all things that be; and if the centres and foundations we make and lay, be in and upon him, they must be such also; and if we build not upon him, it is impossible our building can stand.  
Let us therefore, I beseech you all, upon any occasion of Contracts, mind this thing, and be very careful and wary, taking great heed lest we lay a ground and foundation, a cause and occasion of emulations, strifes, and contentions; of murmurrings, repine, and complain, disquiets and discontents. Verily, he who thinks he may have the advantage, that advantage he seemeth to have, will certainly prove his greatest disadvantage: as suppose I would make myself greater and higher (as we use to speak) then the rest in the Contract, doubtless (as I could make evidently to appear, but that I hasten) I give the greater advantage to the other, by so much as I make myself greater or higher than he. And verily I believe the time is not far off, wherein there will, or at least may be, as much contest, strife, endeavour or desire to be little or low in the world, as now there is to be great and high. Man's wisdom is returning unto him, and he returning unto it; God is delivering the Creation from that bondage it hath so long lain under, into the most glorious liberty of his sons, which it so earnestly groaneth for, and is in pain and travail at this day, being even in a readiness to bring forth: he is bringing down, as Isaiah excellently hath it, all things that are high and lofty, which are lifted up and exalted above their measure, beyond their right and true bounds and limits. And what is all this, or what doth it mean and speak, but only that he is restoring all things to that which they were in the beginning; restoring mankind, and all things together with him, to their pristine or primitive glory, beauty and excellency? Wherefore then should any be troubled, fear, or be afraid at these tidings? O that men would stand still a little, whilst God is doing this thing! Let us consider and understand what the rule or pattern is which we are to be made after, leveled to, made even and one with: it is no other than the Lord himself, who is God blessed for ever. Shall we then fear or be afraid to be made one in and with the Lord, and one in and with another in him? What a perfect, full, and complete union and hamony of, in and with the whole Creation: what a glory, what a strength, what a beaty, and excellency will this be; what a joyful shout will this make!  
Let us not therefore look upon God as an hard and evil master, as one that would hurt us and destroy us; for verily he never did, nor doth, nor (that I may speak with reverence) possibly can hurt us; for it is altogether contrary to his being: our hurt, our evil, our destruction is only and alone in, of, and from ourselves.  
Our salvation only and alone in, of, and from him: Jam. 1. 13. etc. Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away by his own concupiscence, and is enticed. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. Err not, my dear brethren: Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.  
I will therefore upon this account neither fear God nor man, but I will in all things, and at all times, greatly fear myself, knowing most assuredly, that except I hurt myself, nothing else possibly can hurt me. I will therefore always, in all things, love him who is my salvation, even the Father of lights, from whom comes only every good and perfect gift. Let us then with all readiness and cheerfulness of mind and heart, meet the Lord in this way of his exceeding great kindness, and uttermost extent of his love to us.  
I do admire, that I say not adore; but verily I honour and reverence the wisdom, prudence, providence, justness, and up●-rightness, that is, the high perfection in righteousness in our forefathers in this particular, as is to be plainly found, seen, known, and read in the Laws, Ordinances, Customs, and Constitutions of this Nation; which know not, neither may they know any distinction or difference of persons; for they are all one there in the Centre; and right and justice is commanded and required to be done to all, to all equally and alike (as is known unto all:) however otherwise, as they lie in the circumference, in reference to the body known and distinguished, as being such or such a member, bearing such and such an Office or place in and unto the body, or Commonwealth, yet there, as is said before, they must return and account, as to the whole, so to every particular member thereof, grieved, wronged, or offended.  
I should be sorry to see any people in the world, in whom so manifold and great transgressions, sins, and iniquities of their own and forefathers should be treasured up and centred together in one, as to be put to such straits and extremities for their deliverance, as to enter into such a Contract with any man, as Nahash the Ammonite required of the men of jabesh Gilead, that he might put out their right eyes: but he lost his end, and the people were delivered another way, and by another hand. I deny not but that such a thing may possibly be, for God is just, yet he is merciful also. I will therefore hope of a more plain and even path unto jerusalem, and more visible for that people's deliverance: but more may appear hereafter.  
Verily there is one thing lies extreme hard and heavy upon me in reference to this Nation, and sticks very much with me; and that is the breath of Agreements, Covenants, and Contracts. Verily it grieves me at the very soul, and pains me at the heart: I know not where to lay it in particular; but verily there is no less than the price of blood lies somewhere: none are ignorant of the unheard of breaches of the Public Faith of the Nation, (which verily should have been dearer to us then our lives) brought to nothing, made base and contemptible: the Contracts made with several the soldiery of the Nation, who upon those Contracts went continually in jeopardy of their lives, lost their limbs and lives, many of them, left their families desolate and forsaken, and many of them who have escaped with their lives, have after all been ready to famish for bread, and their families also. The several Covenants, Contracts, and Articles made with and given to those who engaged against the Parliament, extreme vilely and basely violated. Verily these things lie heavy and hard; yet have I seen these things made a merriment and laughter, even by some of those whom it did most nearly and properly concern to see made good, and performed. Can it be said truly, There wanted power and ability to perform? Verily I wish it could be so said in truth; but I fear it will be found otherwise. Oh what, Oh what shall we do in this case? O that my blood could satisfy in this thing! Let us remember what David did when the water for which he longed was brought unto him; He pours it upon the ground, saying, It is the blood of the men who went in jeopardy of their lives; and therefore would not drink of it. Surely to eat the sweat of another man's brows, would be very unpleasant, harsh, sour, and hard, to him who is of an upright heart and mind; and very unrighteous and unjust also, except inability necessitate thereunto: but to eat and drink not only the sweat, but the blood of others also, verily it is a most great and grievous wickedness, an horrible unrighteousness and impiety. I earnestly beg, pray, and beseech, that a very diligent, due, and exact in quisition or enquiry be made concerning this matter; and Oh that it might be done stilly, and quietly, yet effectually and throughly; that it might be done with meekness and gentleness of spirit, in much wisdom and moderation, yet faithfully and uprightly. May not this quarrel and controversy, this great strife and contest (I will hope it may) yet be taken up, if it be done in time? Verily I hope wrath may be assuaged, the great and grievous cries, yea and just ones too, both of the dead and living, may be appeased, satisfaction given, and an atonement made in this case. Oh that it may not only be done as to the matter, but that it may be justly done as to the way and manner also! that we do not injustice to one, to satisfy another. Perhaps less, much less than their Contracts were, and in justice they might require, will appease, quiet, satisfic, and content, and thereby those now whose blood, whose lives, whose sorrows, whose troubles, miseries and calamities cry and call mightily, and that every day, for wrath, judgement, and destruction, will return unto us, strengthen our hands and hearts, and their very souls bless and pray for us. Verily if this thing be but done, all is done; and then will peace and joy, health, strength, life, and salvation, break forth mightily upon us; and the glory of the King of Kings, and Lord of Lords will rest upon us, walk continually with us, and before us, and no fear shall or can come nigh us: the Heavens would then give down their rain, and the earth, which gins to be burnt up, give forth its fatness.  
Verily I am not in jest in this matter; it is a business of the highest concernment to the Nation that can be: and as the Lord God who made Heaven and earth lives, before whom, and in whose presence I now stand, I do more earnestly beg this thing of every one whom it doth concern, than I would or could do for my own life, and the lives of all the particular, nearest and dearest relations I have in the world.  
And I beseech you, think not that I am in some foolish pang or passion, or that these expressions arise from a melancholy discontented mind and spirit: no; they are the words of soberness, and words that proceed from the very heart and soul, where verily these things lie deeply rooted; I am myself, upon all accounts whatsoever, and I know what I speak in that which I have spoken.  
Oh that I could but see some begin to move this way! Surely they would be met and seconded by many, I hope by all. Verily there is no way to save and secure yourselves and estates, but this, To ask mercy and pardon of the Lord and your brethren, to make satisfaction and restitution, wherein you have done amiss, and it is good, honourable, and commendable in the sight of God and man: and surely Englishmen are not (I am sure were not, in times past) hard of reconciliation. Verily I hope we shall all be found men of such nobleness of mind, men of such honour, men of so great and magnanimous spirits, that we shall reckon and account it much besides and below ourselves, to be overcome with or by any injuries, wrongs, or affronts, as we call them, whatsoever: but I trust we shall be found men of such and so great minds and spirits, that we can easily and readily swallow up and drown them all in our own breasts and bosoms, there to be buried, so, as never to rise any more.  
Why, Oh why may we not say to the greatest and worst of our enemies, Live? Oh come and let us again like brethren live, and live together, even we and our forefathers, we in them, they in us, both, all, altogether in the Laws, Ordinances, Customs, and Constitutions they have ordained, appointed, and commanded to us, and all generations after us for ever; for which so much blood of our forefathers hath been shed, so many and so great hazards and adventures by them run, so much witnessed to and contested for by many noble, worthy, true Englishmen; and for which such and so great a hazard and adventure hath now again been run, such (may I not say as it were) a Sea of blood shed, and exceeding vast treasure spent for the defence or securing thereof, and ourselves therein.  
This was the end, this is the end; and I trust none will be deceived of it, but that all of all parties or interests whatsoever, or howsoever now (may I not say unhappily?) distinguished, shall really and truly find, have it, and know it so: Wherefore I beg, and beg again, again, and again, that we may all now, as one man, join together for ever, so to secure those the Laws, Ordinances, Customs, and Constitutions of our forefathers, and ourselves and posterity for ever hereafter in them, that both ourselves and ours may live in peace, rest and happiness for ever after, and no man or men whatsoever, may once so much as dare to offer or attempt the least interruption, alteration, breach, or violation thereof: for, he who touches them, touches our lives wrapped up in them.  
Verily it is greatly the honour, nobility, and excellency of a man, to pass by offences and injuries. Have we not broken one another's heads and arms, in breaking the Ordinances of our forefathers, even broke one another almost quite in pieces? Why let us piece and reconcile again, like Englishmen for ever hereafter: and away with those low, base, beggarly, vile, unworthy, mercenary, or mechanick-spirited men, as we call them, who are so far from this honour, excellency, and dignity of men, or Englishmen, that they have unworthily injured, wronged, oppressed, cheated, stolen, & rob, to satisfic their vain, empty, fond, foolish appetites, lusts, & pleasures. We may not call these Englishmen, until they repent and return; those who have been so far from saving and keeping whole, preserving and protecting the Faith of the English Nation, according to their power, that they have, as much as in them lay, extremely and most perfidioufly violated the same in all cases, and upon all accounts whatsoever. Which, think you, is the more noble, honourable, gallant, excellent man, he that thus injures, wrongs, and oppresses another man, or he who bears, swallows up, buries and overcomes such oppressions, wrongs, and injuries?  
Arise thou man, Oh thou man of glory, of excellency, and of beauty; thou, Oh thou man of power, of dignity, and of strength, and come, and stand forth in the midst of us, to save us and deliver us, for we are nigh unto perishing. He, even he, who cannot be moved with or by any thing or all things from his glory, his dignity, his excellency, strength, and steadfastness.  
Come, Oh come: we who have been oppressed, injured, and wronged, we will freely forgive it and forget it; it shall no more be thought of by us, but we will bury it for ever; we will not so much reproach ourselves and our Maker; we will not so debase ourselves, nor defile our houses, habitations, and temples, as to keep or harbour in them the low, base, vile, contemptible, unworthy deal of other men towrds us and by us.  
No, we will surely retain our honour, our glory, our excellency and dignity unspotted, unstained, and undefiled: we will, so far as we are able, forgive it also, for our fathers, friends, and relations: only we beg, pray, and beseech, for your own sakes, that you will not let any thing lie upon your own score and accounts, which is in your own power to remedy and help, for you are of ourselves: we are a body, a Commonwealth; and it is the Common-weal or Common-good that we desire and seek, of which we hope you will continue members: and can any member of the body be in danger, and we not sensible? Lord, how can it be? hence it is we so love and pity you. Oh why should a farther breach be made amongst us? He who hath the Wedge of Gold, or the Babylonish Garment, let it be done away: if you have that which you cannot say with a perfect and upright heart, in the fight of the Sun, is justly, duly, truly, honestly, faithfully gotten and obtained, let it be done away and restored, parted with and departed from, lest wrath break forth and consume you utterly, so that nor you nor yours have either name or place in England. Why, Oh why will you die? Why will you make your selus and be made a scorn and reproach in and unto England, yea, and unto yourselves also? Who, Oh who is he that beginneth first? doubtless, that man's face shall shine and be glorious above many: verily the Sun is arising, if not already up, which will certainly distinguish between the precious and the vile, between the noble and ignoble, between the honourable and the base: the night is even almost quite spent and gone.  
My soul greatly stoops, bows, and bends itself, even unto the gates of death, that it might bring you life; I have come down in all things; so far as I was able, have I stooped unto you, and have not spoken anything almost darkly or in parables, but have been ready and willing to lose, or adventure the loss of mine own ey●, to give you sight, Hos. 11. 4. I led them with the cords of a man, even with the bands of love: and I was to them as he that taketh the yoke from off their jaws, and I laid the meat unto them.  
Men, Fathers, and brethren; all, however known, called, or distinguished, I have endeavoured that we might find out a clear, even, and perfect path for all to walk in: I have endeavoured to show you the justness, equity, and righteousness of it; I have laid meat unto you, brought you to your foundation, to your centre, to your Father's house, where is bread and meat, food enough; and this in love to you. I hope, by our seeking and enquiry, we have found and brought forth the things which are truly, really, and certainly, in their own nature, essence, and being, just, right, and true, and so your most assured strength, rest, peace, and happiness; and therein I trust made manifest such a perfect, absolute, undeniable, complete Righteousness, as will stand, hold, and endure the trial both of the Wind and Sun, endeavouring as much as in me lies, to give you eyes to see it so; which should I not have done, I should have judged myself to have fallen short.  
I have now fully ended, having been exceeding much larger than I intended, desiring that none will be offended at any thing herein, but that all the weaknesses and infirmities, faults and escapes, committed by myself or Printer, may be friendly overlooked. My very earnest, hearty, and cordial desire of the Nations welfare, and every particular person therein and thereof, hath occasioned this excess, and so my greater folly: but love overlooks all things, which I hope I shall find from all Englishmen, in the favourable acceptance of these my upright and faithful endeavours for their real, firm, and lasting reconciliation and union in peace and love, after our manifold troubles, toss, and tumblings, in and by our late bitter storms and tempests, upon a sure and stable foundation, in a true and perfect Centre of rest; wherein, in the sincerity and uprightness of heart, I am ready and willing to all services of love.  
By you My Fathers and Brethren to be commanded, ROBERT NORWOOD.   

Errata.  
PAge 3. 1. 2. add to. p. 16. 1. 13. add it. p. 32. 1. 1. for behold our cies this day see this thing; nor can it rest, but is still lottering and shaking until; read, that which doth not, is still lottering and shaking (behold our eyes this day see this thing) not cand it rest, until. p. 32. 1. 11. for would r. do. p. 35. 1. 4. add in. p. 39 1. 22. blot out and. p. 49. 1. 19 for whatsoever, r. whomsoever.   
FINIS.