OUr former Tract of the Army-Armed, were it well minded, might have spared this second; but most Readers are incomprehensive, and the comprehen­sive inconsiderate; it's a hard task then, to make things (though good) good to uncapable, wilfull, or bad men, for we hear already, and that not on­ly by an Idea'd Prosopopoeia of all sorts of wills, minds, humours, partyes, and factions, what they are apt to say, but personally also what divers in part have and do say, viz. these or the like sayings, clamors, and exclamations following; So, Now we are absolute Slaves, farewel then our Laws, and Liberties, and ad placitum, our lives also, for the Souldiery will and may as they list, and we as we can; we see plainly that the Sword domineers, rules, and revels it, and plays reaks circularly, for it selfly dissolves, and then creates, and then dissolves again our Parliaments, ad placitum, and so recre­ates it self with such pastimes, it turn'd from, and would none of Monarchy, nor Kinghood, butAs our Par­liaments pro­ved, by reason of confused aims, ends, judgements, and opinions. Anarchy only, that so it might turn to them the better, to serve its own turn, for it did but out-face them, and then face about, and so turn'd to both again, and Anar­chy also; so we are where, and as we were, onlyDivisions b. Sects, as call'd, which now are remedied with justice and safety, by the 37. Article, for an in for­ced consent with a know­ing people, would canfound all Anarchy is ad­ded to substract, divide, and confound us. Names, Persons, and some Presentments are changed, but natures are the same; why then all this ado, except to undo all? If Kinghood was intended a­gain, as it was pretended against, why kept we not him we had? or why have we not him we should have? and last of all, why have we him we should not have? why, say others, any King at all? [Page 2]why not rather Parliaments, or Councels of State? are not Hogen-Mogens, high and mighty States and Powers, stately Governments and titles? why also the Army dissolve the first Parliament? and then create and unstate the second, without the said Parliaments or peoples consent, and then selfly resolve and dissolve all things, ad placitum? why the Protectorship assum'd? or if confer'd, why by a party only? why not the whole Parliament invest the invested? or is't not rather a formal investure, as fearing force? or choose they not cunningly to be chosen? also to countenance the chosen, as if of Free-choice, and so Authentick to colour and hide Usurpation? For sure the Sword, like the Sworded Angel, which with his Tren­chunt anh threatning Blade, awed Adam from returning to his Kingdom and Kinghood again, and reserved it for his ownCjed. King; so our Sword awes all Adams and Eves too, from returning to invade this reserved Kingdom, this Edon, this Paradise, and place of bliss and pleasure, and hath made this Angel its Guardian, whose bran­disht blade must keep them at an awful distance, from accessing, till heBy death. recess, least they approach to their reproach, the Golden Scepter without itsTill chosen. extention, or holding out, &c.

2. I have purposely rendered it as high as it can well be, that so answering all those exceptions, which seem almost unanswerable, we shall silence all insolent Excepters: For had I not for'd so high, I should have been overtopt, and outbrav'd as not answered, nor answerable, much to the dishonor of our present and future Powers, yet whats already done, hath done it, but cause not rendred in their taunting Dialect, though yet dialectically, they either cannot, or will not see it, nor it may be can many of our Readers read our meaning in our other answer, to answer these, so it falls to our share to com­ply, to give circular satisfaction, which we will do the best we can, What wilt thou say then, if I prove, that thou, so each Indivi­dual in the whole Nation that excepts, have done their shares, in what they except against: Sure I shall go neer, (if rational thou beest) to compress thee for future, but if irrational, thou deservest suppression, for why should Beasts rank, or Rival it with men?

3. Know then weaklings, that the first Parliament was chosen by each individual in the whole Nation, and so by thee that ex­ceptest, yea by those uncapable of choosing, as by Wives, Children, and Servants, who yet chose inclusively by their Husbands, Parents [Page 3]and pay-Masters; and as for any others that parsonally choose not, they yet choose also inclusively in the choosers capable of choosing, by Lawes, Consent, or Custome, that such so landed, qualified and degreed shall choose; thus the childe in the Mothers lap chooseth also, though it vocally chose not,

4. To the Parliament so chosen, all refer themselves, by way of betrust, for all things apparently conduceing, and for doubtfuls to the hopefulest and most promisings; and if then errors be, to bear them as they must their own in the like case,† Note, all done by any Parliament, is the Act of the People, each Individual, but plain ap­pearances a­gainst the common good. So thou wilt find all thou objectest a­gainst, done by thy self, except such. but whats apparent­ly against the common good; thats not the peoples act, for it's besides, or against the end of betrust, so the people are not bound to it in right, yet might will bind them, and each individual is in right bound also, rather then wrong one another, or indanger the general.

5. Well, thus by thee, so each individual, a Parliament is created, and refer'd to as before; and this Parliament so created, creates an Army for universal defence, as of themselves and thee, so of the three Nations, and Heads his Highness, head thereof, impowring him to supply with, or supplant, impower or dispower Souldie­ry of all sorts as conduceth; thus this General and Souldiery also are chosen, and impowered by thoe, as by thy choosers, thy Parlia­ment, for defenders of the three Nations as afore; and the chiefe Commanders place intitles him Lord, and thy Parliament, and so thy self hath so intitled him also; and Defender is in nature Pro­tector, for sure Defenders are Protectors, and Protectors are De­fenders and in nature no more: These titles then were his by vir­tue of his power and place before he thus had them, and are only now articulated, and not conferred, sure then an assumption of them, had not been presumption: The King was called the Faiths Defender, might he not then call himself its Protector? sure he might, what's the discrimen? what's the crimen to call so?

6. Highness also was his due before, if to be highest in point of just power and trust will allow thereof, which Protectors and De­fenders must be; sure highest the superlative, will allow of highness a positive or near it: suppose the first Parliament highest in a de­putative right, yet highest in just might will and justly may dispute it, yea with Kings as call'd, to make sure work for his own, his Sol­dery, and his Countries right, welfares and safeties, over which as a Protector he was put and betrusted, and answerably may impower, [Page 4]dispower and over-power any power whatsoever, else he cannot circularly defend and protect; if he cannot, as occasion is, pro­strate also the very protected, if they offensively oppose the Prote­ctor, or any protecteds: If this Power then be not capable of all I have said, I know not what is, so not what to say, nor what I have said: I say not, that he may in right ad libitum, do as he list, (though by Might he may, yet I hope will not) for he is bound by his oath and betrust, to all universal conducings, and to individuals, not clashing there with, nor with individual Justice, &c.

7. Besides the aforesaid choice of him, as the highest and chiefest Power by the whole Nation, and so each individual, and so thy self by thy first Parliament, I have proved in the Army-Armed, at page 9. Sect. 1. to the end, that the whole Nation, and so thy self, and each individual, chose, impowred, and intitled him, as afore, the se­cond time also.

Lastly, I say, and prove, that his own, so the whole Nations ne­cessities of peace,These three wayes of choice quit from usurpati­on. welfare, and safety, might choose him the third time, and impower and intitle him, as afore. I say then, that this last choice alone may justifie all, if theThe common good and safe­ty. end of all be made good in the end. Sure then this threefold cord will fortifie, if used accord­ingly:

8. But thou sayest, that this Power is in nature, (though not in name) Kinghood and Monarchy; be it so to please thee, why yet exceptest thou at what by all our arguments and his threefold cord is, as afore, thy own act, and what (it may be) necessitated condu­cings make his also, for the better, quicker, and safer conduct of all things, then by Parliaments alone, of which thou canst not judg, yet wilt; and they better can, so may, and will.

9. Thou sayest also, that he hath Honors, Titles, and Revenues; likewise, a Retinue or Train of Attendance and State, and an estate King-like; this I know not, so will not dispute; but be it so, it matters not, for I have already satisfied thee that it's thine owne act, or however thou shalt be satisfied before I have done with thee.

10. Thou goest on, why except against Kinghood, yet now King it? so it was only to unking, to King it.

Answ. Truly no wisdome can foresee what experience and time may shew in their season; if our wisers now by experience and a further insight, find that this our now Kinghood, as thou call'st it, and as it now is, or may be qualified, is as, or more hopeful and [Page 5]promising, though yet hazardable, as are all Governments; also more suiting to the glory and the bravery of our Nation,Vain. glory, as call'd, may not be in vain. and the constitution of the people, whom in general no other Govern­ment seems so well to content; also considering Parliaments alone hitherto have not answered their expectations almost in any de­gree, by reason of factions and divisions, so of delayes, or not do­ing at all, besides many other objections and exceptions as are made against them, of which I judg not, nor can, but leave it to my Judges, who seem to judg so: I say then, seeing we must venture on some Government, and that now our Governours, as afore, find by experience this of the Protectorship as qualified, is as hopefull and promising as any, and in some things (as they conceive) before them; by their preferring it afore them: Can the wise blame the wise, if seeing their errors of ruining, for righting; they now be­ing better inform'd, reform; the wisest have their weaknesses, and the best some wickedness; the wise must needs fail, where wisdom is only had by experience, so they were ignorant before, yet not fools, though not so wise; for nothing is blind (though it see not) till capable of sight, but when we see, shall we not give each co­lour its due, 'cause when blind, we judg'd them all black?

11. Thou seest then that there might be good reasons why Kinghood was declin'd, and yet now (as qualifi'd) inclin'd to, Lo­gick then, nor the Lawes of Love allow thee to conclude absolute­ly, or certainly from uncertainties; nor to censure where thou oughtest to respite or remiss it, till certain; How then is't, thou ab­absolutely sayest, They did unking, to King it, as thou pleasest to call the Protectorship, seeing they might unking to State it, though now again with some cautions and considerations they unstate to King it, as thou call'st it? Thou yet goest on, Why then not keep our first King, &c. but ruine him, for righting him, or why not inright our second, his first Son, &c?

12. Answ. Certainly didst thou mind what thou readest, thou would not thus query things out of question. I tell thee once more, we could not foresee what we now see of Parliaments, by reason of their own, their friends, and choosers ends and aims; nor could we foresee, nor had we power (had we seen) to set right that King who had wrong'd all, and so over-king'd it, for Majesty will not be easily over-mastered, only will cunningly comply, to gather strength to re-master it, nor was it fit in Justice to let one so un­just [Page 6]go free, for so all future Powers might presume, who now are forewarn'd what to trust to; and for his Son, he is justly punisha­ble, as well as his Father, for siding with his Father against both: Their Fathers the people,As the people are their Fa­thers, &c. in treacheries, murthers, and paracides, rapes, and rapines, &c. and the whole stock is justly stocke up, least any of its shoots or branches (bramble-like) taking root, should root us out, and bring in the Scot to top us, and then over-top us.

13. But once more to answer and silence thee fully by thy self in these particulars also, as in the rest; its thou, I say, each individual that exceptest, hast by thy Parliaments and Powers, as afore, done what thou exceptest against, its thou then by them hast executed the first King and outed the second King, his Son, and with him the whole Seed; its thou that created, and then uncreated thy first Parliament, by Petitioning against them, and then created a se­cond Parliament, by thy Powers left in the first Parliaments places, and then dissolved them again by the said Powers, and now last of all advanced, and heightned the said Powers, in Power, Titles, State, and Estate, or Revenue, and Retinue, &c. against all which thou so objectest, and exceptest. See the Army-Armed page 4. Sect. 7. so page 9. to the end.

14. Well, we have not yet done, for it's objected, that his Choo­sers chose him, to be chosen of or by him, and of fear, least infor­ced. I answer, this is surmize, not knowledg; so is't, as afore, against the Laws of Love and Logick, so also of Romans, Heathens, and Pagans, to judg theTill try'd. unjudgable, &c. I answer, yet further, admit both crue, yet both are false, in respect of thy inven­tion, for they advantage not the Objecter, but are against him, and for the objected against; for if they choose him, they could not but choose, it was wisely done to make a vertue of necessity, and with a wise and wary fear to provent force, which not thou provest not, and if thou dost, its of no force, as thou sholt find, seeing also experience of his wisdom, faithfulness, and fortitude, chose him to their hands, how then can they do otherwise then choose the so chosen, seeing some Governours, or Governour, and Government must be chosen and ventured on? All arguments then, both from God and man, bid them choose and venture on the Son of Jesse, ra­ther then on any of the Sons of Kish, as not on any of Sauls Sons, or on any of all his Princes; people, or servants, 'cause the Son of Jesse was wiser in his in and out-goings with Sauls servants, then [Page 7]them all, so that the eyes of all Israel observed it, and that so, as Saul himself was afraid thereof, and his beloved Ionathan know, and acknowledged as much to David his lover, and beloved.

15. Ob. They chose him to colour and hide Usurpation.

Answ. As for Usurpation, I have answered it in divers pla­ces, that it is not, and were it, yet with our cautions, it answers for it self: But I say further, it's wisdome to give as good a countenance as may be, even to things lawful, which selfly needs them not, yet needs them to relieve against discountenancing, by depraveds, and discontenteds.

16. Ob. Yet again, our Liberties are lost, and we are absolute Slaves.

Answ. For lost Liberties, see the loosers who, and why, and how they will, for any thing I can see, yet loose them,See page 3. to the end of the Army-Armed so may they know whom to blame; but if more be taken then are lost, or the lost not restored, as the loosers find themselves, or are found by their Keepers, blame their Keepers also, for they are theOf the Peo­ples rights. loosers, so far as they are Ravishers of Rights.

17. We are absolute Slaves, &c. the answer afore answers this, but I will compleat it: You say, but shew not how, or in what, or why, for as yet in Esse you are not, though in Posse and Potentia you seemingly are, and will be so, for ought I see; and when were you otherwise? were you not so in Posse and Potentia to all your Kings and Governours, so also to your most choice and picked Par­liaments? What could you do, if they would venture their own undoings to undo you, but undo one another? Nay, you alone had in Esse been undone, had not the Army by their Potentia done for you, and relieved you: It's your selves then beslave your selves, and so forfeit ye your Liberties, by your licentiateness, as by your factions, divisions, and several self-ends, which hostile you one a­gainst another, yea against your own Mother your Native Coun­try that bare and brought you up, &c. Surely the so divided, are soon sub-divided, and so subdued, could you forsake your selves, it were the only way to find your selves; for would you con­centrize all your particular ends in theOr Publique. generals Centre, you would there meet, whereas now you are bemet with, and it would render you powerfully defensive and offensive, so it's factions that fractions you, and self ends that divide and undo you.

18. For let's suppose no common Governour at all to defend a­ny [Page 8]of us, or right the wronged, what would become of us all to right our selves, but a continuation and addition of wrongs? for what is't that Power and Pravity would not do, and undo? what is't, that lust, pleasures, need, and necessities would not perpetrate? no Castles, Towers, nor houses would hold us, in points of offence, or defence, for clandestines, and treacheries, and Power of one kind or other, would over-power, both circularly, and indivi­dually.

19. To remedy which, we are fore't by our follies to disarm our selves of offensive and defensive Power, for wronging others, of righting our own wrongs, and to venture our selves on one or more common Governours (yet trusty and hopeful) Defenders and Protectors, whom we arm with the Sword and Law over us, yet for us, to see to, and secure us all, both in our rights, and from ruine.

Now thus disarmed, and such Governours armed, we are as good as naked in point of power, for defence against the said Govern­ours, if they would contrary to their Trust offend us, for their de­fensive Power enables (but inrights them not) to offend us; but this know, that it's our own doings, as afore, that undo us, and renders us slaves in Posse and Potentia to these Powers, and it's the wickedness of these Powers that renders us slaves in Esse, if beyond our doings.

20. Ob. But sure, this entertaining Kinghood again, is against vowes, oaths, promises, and protests, &c.

Answ. Still thou wilt have it Kinghood, be it so then, for we will not displease thee, so not dispute it. I answer, I know not of any such Covenants, or protests against; &c. but grant all, see in part our answer in the Army-Armed, pag. 15. Sect. 22. to which we add to make all unanswerable, that in our own self-concern­ments, we are bound to suffering Covenants, &c. but not to sinfuls, as are destructives, but to anothers unjust or injurious suffering we may not make, or if made, not keep, except we can make satisfa­ction: Its a sin to make unlawful, injurious, or suffering Cove­nants against any one, and its a greater sin to keep them: Sins single are sufficient, they cannot be lessened by addition, or inlargeing; so such Covenants are best kept by breaking, for their keeping breaks their Keeper, and their careless making, mars him.

Saul was justly punished; for unjustly punishing the Gibeonites; [Page 9]contrary to Covenant, for they brake not with him, nor was the said Covenant dangerous or destructive to him nor his, for they were his slaves and servile servants, and so very serviceable to him and his people, but had they any way invaded or indangered his rights, he had serv'd them rightly to ruine them.

No. 30. The wife could not, nor can in reason make any vow at all, no not a pious or holy one, as might the Widdow, a self-pow­er, 'cause it invaded her husbands rights, though she wrong'd him not, and though made, it was breakable by her husband,Sufferingly, yet it was u­surpation and so unjust. and so by her, and God did forgive her, only he taught her to be more wise and obedient next time, as not to presume to usurp authority over her man, for it was not woman-like; so all our Powers, as relating to the publique, are not self-Powers, for they are but wifes to their husbands, the Publiques good and safety, so may they not make, or if made, not keep, suffering, injurious, indangering, or destructive Covenants made amongst our selves, against their Husband and Head; but if made with a justly offended enemy, who being wrong'd, is forc't by force to right himself, and hath gain'd power to ruiue his wrongers: I conceive suffering, yea indangering Co­venants are there to be kept, because they are short of present ru­ine,As we over the Scots. which attends, if the just Conquerour be not attended in his demands; so a suffering Covenant that saves, is to be saved harm­less: But this asks more dispute then this place will allow of, so I am not dogmatical, but doubting, and yet, it may be, I am more a­fraid then hurt.

And whereas last of all, thou sportest thy self with thy gay and taunting language of the Angels guarding, this reserved Eden, this Paradise, this place of bliss and pleasure, as thou art pleas'd to call it: I answer thee, that thou canst not make good what thou sayest, why then sayest thou it? how makest thou it appear to be such a Paradise, or place of pleasure, whereas, when all things are consi­dered, it will appear otherwise? how canst thou say its accepted or assum'd, (if so thou wise have it assum'd) as such a place, seeing there may be other reasons for its acceptance, or assuming?

How is't then thou still wilt certain it from uncertainties, as to conclude it of self-end, of Soveraignty, &c.? seeing it may as well be from contrary ends,Things that forbid one to venture on. as from the countermands of necessitated publique conducings viz. the peace, welfare, and safety of the pub­lique, which seem hazardable by delayes and divisions in Parlia­ment, [Page 10]for shame then humanize and rationalize it, for the Lawes of Love and Logick are still against thee, as in doubtfuls to be dogmatical, reserve then, or remiss it in judging, till apparent grounds be, and then appear with judgment, or appear not, for if well weighed, vvhat invitations are there for Kinghood, as thou call'st it? Surely, surprizals do continually attend the most attend­ed, so that they have not the liberty, freedome, or serenity of spi­rit, as have the lower in condition and conditions, but are ever and anon clouded with black and swarthy fears of clandestines: in their Sun-shines, they are Sun-burnt, and in the shade, they areToo much. over-shadowed, with the darkness of cares and fears which eclipse them, and so render their mid-dayes, mid-nights: they cannot sort with their consorts so sweetly as canst thou, and their sleep is but wakeful slumberings, for if found, its not secure, 'cause secure, for repose, arrest them with unquietness: Sure, thou hast no sense, on­ly thy senses, so canst not see invisibles, for theAs meer nothings. invisibles of shades and sur-faces, but couldst thou penetrate their intrinsiques, they would penetrate thee, and render thee a Penicent; for besides what's afore. Is't nothing to be continually dogged and hunted by a brace of deep and fowl-mouth'd Bloud-hounds, viz. envy and revenge, the one alwayes snarling at greatness and goodness, as a bitter enemy to both, the other raving against great and small that cross them in their wayes, ends, suits, or Petitions, which it may be cannot be granted them; Is't nothing to keep in peace an unpeace­able, factious, divided, and discontented people, and to civilize uncivil war amongst them, and so render their countryIn that point refin'd? Is't nothing to bandy it in arms; and mate the unmatchable? and wisely correspond it with all Forraign Princes, Powers, and States, and to prevent or supplant their wiles, byWisdom and policy. wiles? is't nothing to be invironed and over-laid with a world of difficulties past resol­ving what to do, or not do, even to destraction? is not the peace, freedome, and quictness of mind, and a secure injoyment of li­berty, far before these admired and opinionated glories, which sure were it not for the publique good, it were a glory to be without them? I dare not say all I could say, and I am afraid I have already said too much; for I will assure thee I cannot find, why any one (all things considered) should covet for their self-ends, to wreath, or begirt their Temples with a Crown of Thornes, 'cause of gold, or guilded, seeing it draws bloud as well from the heart, as the [Page 11]head, and from the brain as from both? but the publique good, welfare, peace, and safety, must be undertaken by some, else both it and all Privates will suffer, and we ought by the Lawes of Love and charity judg it to be the chief ground of its undertaking, till we foe plainly to the contrary, which when thou dost, contrary me, &c.

But its time I draw to an end, and yet it behoves me before I end humbly to hint and memorandum, all Governours of some useful concernments, relating to themselves and the people, also to do as much by the people in relation to their Governours, in points of judging and censuring, &c. and so retaliate each side rightly.

Sure, its a hard task on both sides, as first for the wronged peo­ple, as they conceive of themselves, to suffer with a slavish fear and silence, or to find no redress after a right information, according to the end of Governours and Government, but contrary to both, to be confin'd or comprest, against both which I except, except the common good injoyn, which if it do, I joyn with it, for its own sake (as necessitated) will justifie any necessicated indivi­dual injustice for just.

It's as hard also for Governours, though never so wise and just, yet to be just to all, or if they be, yet to satisfie the unjust, or just, in their wicked or weak exceptions and judgments, nor can the Governour alwayes do Justice if he would, for that by-ends and pretences, or false witness, and fallacious arguments deceive, so deviate the best of men, and ablest of judgment, for the ablest are not absolute, nor can contrary suits and Petitions be comply'd to, nor ought, but only the appearing just, &c. but then the crost fallExclaiming. a cursing.

The wise Solomon saw this, yet was seemingly over-seen, so he was forc't to pretendAs in the Harlots cases. treachery, to find out truth, &c.

Nay, God himself, (with reverence be it spoken) is not wise enough (though wisdom it self) to deal with some wilfuls and con­ceiteds, except he will reverse or alter nature, or their natures, for is he not ply'd daily and hourely with infinites of contrary and clashing Petitions; some Petition for fair weather for their wed­dings, walks and journeys, or other pleasures, others for a so­ber showre to water their gardens, a third sort for a found one for their grain and grass; What shall the wise and just God doe with these weaklings, who for self-ends oppose nature, and the [Page 12]God of nature, so one another, and the General, and petition and importune God to alter or reverse nature, only to grace them.

Winds contrary almost all, for they can content but from one Coast at once, but God is petitioned from all Coasts, parts, and points of the world, by infinite contrary and dissenting Petitioners; how shall he do, except he undo all, as afore, and so he shall have enough to do, for if he hearken to one, the rest will not hearken to him, 'cause it contraries them; and if he hearken to all he cannot hear any at all, for all of them oppose one another, and him also; so to please them all, he must displease them all, and bring winds from each part or point of the compass or circumference to meet in the Center-point, and there to abide and oppose each other, till these weaklings learn more wit, and agree, that the winds shall re­turn to their places again, and they will hence-forward take their turns and places. Thus we may see that there is a world of foolish Zebedean and giddy-brain'd Phaeton Petitioners and Suiters, that know not what they would or should have, and only here and there aA wise man. Phoebus, that knows what to ask and forego, and why, and why not, &c.

Some set the Beacon on fire, others quench it, fire and water fall out and oppose,Two books that opposed about books. and in revenge (to right themselves, or to over­come by might) Petition against each other, both would be com­ply'd to, and yet it may be reither can, but a third must; how shall the wisest and best of Governours do to keep the Beacon burning, and yet quench it?

The Laity would no Tythes, the Clergy would, eager Petition­ings and arguments are on each sides, and it may be fallacious also; the fallacious are true to the abused Governour, and the true false; til he be fully inform'd, he must then of necessity (right or wrong) comply to the most appearing right; for the wise Solomon, as a­fore, in doubtfuls, was almost to seek what to do, so was fore'd to dissembleAs to kill the living child. treachery, to find out the Traytor.

Henceforward then compress, silence, or remiss it, in judging ab­solutely of Governours actions, so of their granting or denying of Suits and Petitions, except plain and apparent, and then I will not appear for them, nor against thee, nor yet I will, if they make not inquisition for truth, and a disquisition of falshood, but perfunctorily pass over both, as willing to be deceived, that so they may deceive; blame also thy Adversary that would deceive the [Page 13]Governours, and so thee, so blame thy self, if thou wouldst the same, for thy self-ends, and know, that the cross may justly expect to be crost, yet are too oft blest, and comply'd to, and the comply­ing crost.

And now oh you Governours of all sorts, as I have done you all the right I can, so it next concerns me to do the people right also, what should I say to you more then I have said, and you already know? you are betrusted to the height of betrust, for they have King'd you, or rather Goded you in point of power, and so God himself faith, I have said ye are Gods, &c. but yet remember you are but men, and must die like them; have they not put into your hands all that is neer and dear to them? as their Lawes, Lives, and Livelyhood, Liberties, and Religion, and have accommodated you with Honors and Revenues accordingly; and lastly, oathed you in their behalfes; Need I say how these ingage? sure I need not, for make it but your own cases, and the case is altered, do then as you would be done to, more is not required, nor less can, yet less will and shall; for we know you cannot do all you should or would for what you cannot: Set before you a Deaths Head, as Kings have done, or let some of the servants mind you in your pleasures and pastimes, so at your repasts, festivals, and bunquetings, as did a King with this Memento, Remember, ob King, that then art but a man, &c. you cannot presume of a moment (though Gods) so momentary are you; therefore this instant endeavour to make good the peo­ples betrust and hopes all you can, that when you are gone, your names may live honorably famous to eternity, you may be suddain­ly surpriz'd by sickness or death, or a thousand casualties, oh cast to prevent casting, by prudently providing for the people, and your own posterities and kindred (which in infinity of time may be in­finite) to leave them as free as you can; though not free, which in this world will never be, leave them not slaves to any Powers when you are gone, more then will prevent their slaveries, for there is no bondage like a licentiate liberty, nor any freedom like a wise restraint, that so by the observance of the aforesaids, men (what they may) may be distinguished from beasts. But it's time I end, for I fear I have been over-bold, and so tiresome in matter, manner, and extent, but we hope our fair intentions will be look't on, and not over-look't.