UPon the serious and often consideration of that happy and blessed condition, and unparaleld benefit, which the blessed Angels do (and the elect Children of God shall) enjoy to Eternity, in having God for their defence, and their exceeding great reward.

The benefits thereof, for number and greatness, far exceed what the eye [of man] hath seen, or the ear heard, or what the heart of man can conceive.

Amongst other priviledges and benefits this is not the least, That they shall have God to govern them, (whose wisdom is most absolutely perfect) to lead them, and to direct them.

Revel. 19.11. John saith, I saw heaven open, and behold a white horse, and he that sate upon him was called faithful and true, and he judgeth and fighteth righteously.

Vers. 12. And his eyes were as a flame of fire, and on his head were many crowns, and he had a name written, that no man knew but himself.

Vers. 13. And he was clothed in a garment dipt in blood, and his Name was called, The Word of God.

Vers. 14. And the hosts which were in Heaven, followed him upon white horses, &c.

Vers. 15. And out of his mouth went a sharp sword, that with it he shall smite the Heathen; and rule them, &c.

From this place (being full of consolation) I shall onely collect this one point of Observation, (pertinent to the matter by me intended,) namely, That the whole hoast of Heaven, the blessed Angels, the Saints and Children of God, shall have this unmatchable, this exceeding great benefit; namely, They shall be guided, ordered, and governed, by the Word of God. All the Hoasts of Heaven followed the Word of God upon white horses: Which sheweth, That this shall be the happiness of the blessed Angels and Saints, to be guided by, and subject to the Word of God.

We may easily discern our own weakness, in guiding our selves; we all, like sheep, are apt to go astray, and to run into many dangers.

But God is infinitely wise to direct us, he is strong to protect us, he is rich in mercy, abundant in mercy; as the heavens are higher then the earth, so is his mercy.

He likewise is able to fill and to satisfie our Souls with good things, with him is the well-spring of life.

Glorious things are spoken of thee, O thou City of God.

By this means, namely, by being guided by God, we shall not need to fear, we may lie down, and rest in peace, because the Lord is our Keeper; read Psal. 23.

The consideration of this leads me further to consider of Govern­ment amongst men here on earth.

Upon diligent enquiry into the revealed will, and minde of God, re­corded in the sacred Scriptures; I finde,

That, on earth, it is a matter of the highest concernment to have good Government, good Shepherds, such as are sent of God.

Search the Scriptures, and you shall find, That when the People en­joyed [Page 3] godly, wise, faithful Governors, they were endowed with many other singular and great blessings from God.

On the contrary, when their Governors were corrupt, the People were disturbed, oppressed, and afflicted.

The Scriptures are so full, so copious, so evident in the proof of this, that I shall spend the less time in quotations.

Read the story of the Judges, the book of Kings, and the Chronicles of Israel; and that (being blessed to you by God) will help you clear­ly to discern the truth of this matter.

The experience of all Ages will shew, That from good and evil Go­vernors proceeded the prosperity and adversity of the Nations: Search the Chronicles and Records of the Ages and Times, from Moses his time, to these days wherein we live, and it will evidently appear, That from this principle, from this root, namely from Government, arose the prosperity or adversity of the People and Nations. If we look but back from the time of King Henry the eight, we shall see this State tossed to and fro, suitably to those persons that were the princi­pal Governors, and that both in religious duties and in other temporal matters.

The experience, the Records of all Ages do abundantly testifie (being duly weighed and considered) of what great concernment Government is of, to render a people blessed, or despised of God.

To the intent that we may the better and more clearly see the singu­lar benefit that it is, to have a good Government, I shall propound briefly some particulars to consideration.

For instance, look upon the universal works, the Creation of God; Consider the Sun how it goeth his due course, not failing to perform his great journey, round about this world, in twenty four hours; the Sun knoweth his rising, and his going down, not altering nor failing one minute of time, nor failing one foot of ground in all his great and un­wearied journeys; O how excellent are all thy works O God.

Consider likewise those excellent vertues and operations with which the Sun is beautified and enriched, as namely,

First, Light, which sheweth man the way and work he is to per­form; without light Man is miserable.

Secondly, The Sun heateth the air, and comforteth man, and all creatures.

Thirdly, The Sun causeth the bud of the herb to spring forth, it causeth the Corn to grow, whereby man is nourished.

Now consider whence or how this creature the Sun is so wonder­fully and excellently made, is it not from the wisdom and excellency of the most high God that made it, and governeth it?

Now let us but consider, That if God should but with-hold his hand, if God should but withdraw himself, his wisdom, his power, his faith­fulness, his skill, for want of such a Work-master, these glorious works of God would be confused and fail.

This sheweth, that there is a necessity for the well-being of matters of great consequence, especially (such as are the Governments over and amongst men) that the Governors be chosen men; we cannot be too circumspect what Governors we do receive, and that they be men chosen of God, &c. If we err in this Governor, we shall finde that great trouble will follow.

Consider likewise the Stars of Heaven, which although they are to us innumerable, yet every Star hath his proper place; they go their appointed journeys and courses, which they keep without jarring or alteration, performing those operations to them appointed.

Consider likewise the Tydes, how they do ebb and flow, keeping within the limits of time and proportion; Thus far they flow, and so return, in their due and appointed seasons.

And doth not this come to pass from the excellency and perfection of that God that created, and is the Governor of them?

Consider likewise amongst men, in every great and useful work, if the guide and governor of the work be skilful and able, doth not the work committed to him prosper proportionably?

On the contrary, if a foolish man, a disordered person, have the government in chief of such matters, are they not likely to fail and be confused?

Consider likewise in a Ship, when the Master is godly, wise, skilful, and able, is not the Voyage by him likely to come to good issue?

But on the contrary, if a foolish, disordered, unjust man be the Master, is not the undertaking endangered, if not overthrown?

And is not this matter, namely, the Government of a Common-wealth, to be looked upon with as much regard?

Ought not men to be very heedful and circumspect, who, and what manner of persons they accept to govern them?

Doth not this matter immediately concern Gods glory?

Doth it not concern the good and comfort of our Souls, of our Bo­dies, of our Estates, and of our Children?

Yes certainly, the matter is of great concernment.

And yet are we not to lament this, namely, That men oft rush up­on the chusing of Governors, as the horse into the battel, with too little fear or wit?

Men are too much of these tempers:

First, Either they will admit of no Government, whence springeth misery, confusion, and every evil work; by this means some say, as Pharaoh said to Moses, Exod. 5.2. Who is the Lord, that I should hear his voyce, and let Israel go? I know not the Lord, neither will I let Israel go.

Thus will it be with many who acknowledg none to be their Rulers.

And some David speaketh of, Psal. 12.4. who say in their hearts, Our tongues are our own, who is Lord over us?

These men know not what they do, they desire that which would assuredly make them miserable: But of this in another place, if God will.

Or secondly, Others they desire to have Government, but they con­sider not of how great concernment Government is of.

Hence it comes to pass, that like the people in Samuels time, men will have a King, they will have a Governor, not duly weighing and considering what maner of Governor they desire; whether he be godly, or ungodly; whether he be wise, or foolish; whether he be a man sent of God, or a man of their own inordinate desires; whether he come in (to be the true Shepherd) by the door of Gods Word, accord­ing to the rule there prescribed, or whether he come in at the window, or creep in some other way, by friends, beauty, riches, eloquence, fraud, flattery: Thus lamentable experience teacheth us, hath been the practise of the People and Nations, from the time of Samuel to this day, too often.

Hence it cometh to pass, that so many Wolves enter into the sheep-fold, who miserably devour, persecute, destroy the sheep.

The consideration of these miseries, which arise from, and attend up­on those people that have wolves in sheeps clothing instead of true Shepherds, occasions us to search and enquire what may be the true ground or fountain whence this evil springeth.

There are two main and principal Causes which occasioned God to suffer Jsrael to be so misled, so seduced, so deceived, so afflicted.

The one Reason was, Because the people slighted, dis-esteemed, and undervalued this pearl of great price, namely, to have God to be their [Page 6] King, and to have him immediately to choose their Governors for them.

The second Reason was, Because the people did not diligently ob­serve, and cleave to the Commandments of God, but instead thereof, they followed their own inventions.

And if we shall warily consider, what the cause hath been, and is, why the People and Nations have done, and do so miscarry in their Go­vernments, it ariseth from these two fore-named Grounds, namely, the slighting Gods Mercies, and departing from prescribed Rules.

For the first of these read Deut. 6.11, to 16. where God admonish­eth them to take heed, and to beware, lest when they had abundance, when they had eaten, and were full, that they did not then slight, dis­esteem, or forget God.

Reason God gave them in this admonition, as namely, because vers. 12. God brought them out of Egypt, out of a low condition; vers. 15. and because God was a jealous God among them, and lest the wrath of God were kindled against them to destroy them. Notwithstanding those and many other Exhortations and Cautions which the Lord from time to time laid before them to warn them, yet they soon and often turned aside from God the Fountain of living water, and digged to themselves broken Cisterns, that would not hold good water.

And touching the second, namely, their departing from the Rules prescribed, Moses did often admonish them, as in this Chapter, vers. 16. Ye shall not tempt the Lord your God, &c. Vers. 17. But you shall keep diligently the Commandments of the Lord your God, and his Testimo­nies, and his Ordinances, &c.

Dearly beloved, this is very apparent, That Government is of very great concernment: Therefore it is to be prized at a great value. We ought, with great diligence, to seek and to search the Scriptures, that so we may find the right and pure way prescribed, owned and blessed by God for the choice of our Governors.

By this means we shall obtain a blessing from God, we shall have true Shepherds, we shall discover wolves in sheeps clothing, who slily creep in to devour and to destroy: If God so often willeth us to take heed to keep all his Commands, then certainly this, which is of so great concernment, is not to be slighted, but valued at a high price.

Now to the end that we may more deeply imprint this in our affecti­ons, and that we may never forget the great good and benefit of good Government, it behoves us to consider what should be the Reason that [Page 7] God permitteth such corrupt Governors to be in the world. It is not because God wants either Power, Wisdom, or Will to do us good? for as a father pitieth his children, so, and much more is our Gods favor toward us. And as the Heavens are higher then the Earth, so is his Mercy, &c. God is of great bounty, abundant in goodness, rich in mercy. If it be so, as it is certainly so, then we may learn this, That the cause why God suffereth us to err in this matter of Government, is for his Glory, and for our learning, for our good.

Good things are best seen to be good by their contraries.

The benefit of light is best discerned when we have been in dark­ness.

The absence of the Sun and cold in Winter, causeth us to value the benefit of his nearer presence in the Summer.

The full loatheth the hony-comb, but to the hungry bitter things seem sweet.

When God brought Jsrael out of Egypt, he could have brought them to Canaan a nearer way.

God seeth it meet, that we must sow in tears, before we reap in joy.

God placed Adam, our Grandfather, in happiness, he valued an apple at a higher price then Gods favor, therefore God made him to know sorrow, that seeing the difference, he might be more wary afterwards, and value better things according to their worth.

Israel was Gods first born Son, and God bestowed this favor (not to be enough valued) upon them, namely this, That he did immediately appoint the persons that should govern them. But Israel were full, and fat, they were wanton, and slighted Gods mercy in this matter: Therefore God suffered them to reap the fruit of their inventions.

They disliked that form of Government which God had prescribed, which God had owned and blessed.

They would alter that form of Government appointed by God, namely that of Judges, and they would have a King.

Against this form of Government by Kings God expresly declared his dislike; for here note, it was not about the person, but about the form of Government, the difference lay directly between Government by Judges, and Government by Kings. They were at the first content that God should choose the person, and to make him King, who the Lord their God chose: But, after they fell more grosly, they chose Kings them­selves, without enquiring of God; as I purpose, if God will, to shew afterwards.

Well consider we of it, God gave them a King in his wrath, &c. Note well what God saith, Deut. 28.47, 48. Because thou servedst not the Lord thy God with joyfulness, and with a good heart, for the abun­dance of all things:

Therefore thou shalt serve thy enemies in hunger, and in thirst, and in nakedness, and in need of all things, and he shall put a yoke of iron upon thy neck, &c.

Beloved friends, Let us not cast away our Reason, that noble faculty of our Souls: consider that both they and we have had a long and large experience of the difference between Judges and Kings.

Compare those Judges of Israel, before Kings were, with those Kings that were after them.

Consider this, That of, or amongst those Judges immediately ap­pointed by God, from Moses to Samuel, there was not one of them but were blessed by God, his good Spirit helped them to judg righte­ously.

Secondly, God made them a blessing to the People; they did not addict themselves to voluptuous pleasure, nor to build stately Palaces, not to idolatrous wives; not to many wives, not to voluptuous diet, or much wine, not to multiplicity of attendants, not to Plays, Pastimes, Hawking and Hunting; not to Oppression of their Brethren, not to idle­ness, not to swearing & profaneness. They did not nourish, and promote and put great Titles of Honor upon men, and keep company with such most familiarly, which openly and often blasphemed and despised God, the most high God, by swearing, revelling, whoring, and what not pro­faneness? nor did those blessed Judges neglect the due administration of Justice and Judgment.

Quest. But what did these Judges then? What manner of persons were they?

Ans. First, Note that God sent them; they came into the sheepfold by the door, by Gods appointment, they did not creep slighly in by beauty, friends, eloquence, mony, indiscreet Elections of the people, not by any unjust fraud or force.

Hence it came to pass, that God blessed them with a good portion of his good and blessed Spirit; God owned them.

Hence it came to pass likewise, That the sheep owned them, and willingly obeyed their voyce, and followed them in the paths of righte­ousness.

These Judges likewise loved the People: see how Moses intercedes, [Page 9] and pleads with God, by prayer and supplication for them.

Oh, it is a precious benefit to people, to enjoy godly Governours.

These Judges were humble, meek, painfull, they did not swell with conceit that their veins were full of Royal bloud.

For they still acknowledg the people to be their brethren.

It's said of Moses when Jethro came to see him, that he judged the people from morning to evening.

And afterwards his burthen, or charge, was not laid aside (by Je­thro's counsel only) it was eased.

It is said of Samuel, That besides the pains he took (where he dwelt) in judging the people, he likewise went about and judged the people in other places, year by year.

Now dear friends, concerning the fruits that came by Kings, I appeal to God, to his sacred word, to the Records, to the Chronicles, to the experience both of our own and other Nations, whether Kings have been to be compared with those Judges: have not Kings been addicted to those vices, and very empty of such graces as were requisite for men in such eminent places? For though some may cavil, and object, that some Kings were good, I shall (if God permit and assist) answer, I hope to satisfaction, both this, and all other objections that I have yet heard of, and can remember, that tend to confirm and strengthen the conti­nuance, and beings of Kings amongst us.

Because I judge that from evident grounds plainly laid down in the sacred Scriptures, the word of God, the most true, and the most uner­ring rule to direct us.

Kings were neither the first, nor the best way of Government.

Consider likewise those precious promises of God, who hath not left us without hope, for the word of God seemeth to me, plainly to de­clare and shew, that in these last days (which days and times (I believe to be) these verytimes, or times very near approaching, as by the opinion of many Godly and learned men) in which God will destroy corrupt Government, and Governors, and will exalt his mountain in the top of the Mountains, and will give and restore to us, Judges, as at the first, and Counsellors, as at the beginning.

Afterwards thou shalt be called a City of righteousness, a faithful City, Isai. 1.25, 26, 27. & ch. 2.2, 3, 4.

Of this I purpose to speak more afterwards.

Dearly beloved friends, thus much I can and do affirm to you all in the presence of that all-seeing [...]od, who will bring hidden things, deeds [Page 10] of darkness to light, even in the presence of that God who I do Love, Fear, Worship, who is my Hope, my Joy, from whom I received all the Good I have, from whom I expect my comfort for the time to come.

I have not (so far as I know my own heart) any prejudice nor respect of persons, nor any past, present, or future, by, or sinister respect, in the writing this little Treatise.

I have never received the value of one penny in recompence of my endeavors, and for the time to come, I am so far from thoughts that way, That I do expect rather that I shall receive injury hereby, and that this may be a great hinderance to me in wordly respects, only this is my comfort, That I know whom I have trusted.

And this further can I say likewise, That at the writing hereof I know not, nor did ever see, either those truly honourable Generals, the Lord Fairfax, nor the Lord Cromwel, nor any Captain or Souldier amongst them, except some few I lately saw in, or neer to London, as I passed by them, nor do I know any one of them if I see them again, so far as I conceive.

It is possible some of my acquaintance may be in the Army, but if it be so, I know it not.

And concerning those worthy men (for so I esteem them to be) that now sit in the Parliament, I never saw any one of them (to my know­ledg) except one who I have seen, I think, three or four times, yet I know not certainly whether he be of the Parliament or no, only I think he is.

Whereas I affirm that I know not any of the Army, or of the Par­liament, I intend that I know not the persons of the men, but by their fruits, I know much concerning them.

Some may judge this to be superfluous to mention, but I shall shew you what moveth me so to do.

In discoursing with divers men, I find, to my best apprehension, That there is such a crooked and perverse generation of men, that imagine mischief, that invent base, false, and slanderous reports against Parlia­ment, Generals, Army, and indeed, against the most that truly fear God.

Blame me not therefore (courteous Reader) if I labour to prevent slanderous and lying Tongues.

And this likewise I affirm, That with due regard of Gods presence, in the fear of God, (being much sensible of my own weakness, serious­ly [Page 11] considering of how great weight it is to write books and to present them to publique view) I am very fearful to presume above what is meet: and this I say further, that my purpose is to propound the mat­ters and causes I shall principally insist upon in this following Trea­tise.

I purpose likewise, according to the measure of light, grace, and opportunity that God shall give me, to prove and clear the matters pro­pounded, and then having presented the cause, I shall earnestly desire of God to stir some persons (who are more learned and better able then my self) and to enable and direct them so, That they may more largely and clearly shew forth to publique view, the mind of God in these mat­ters of Government, and Governors.

It is now a long season that the Nations have been so kept under by Corrupt Governors, above two thousand years; during which time, where (or who) was the man that durst, or did punctually discover the Corruption of Governors, or of Government.

1. This is one reason that moveth me to present the cause to publike view, namely because I know not, or do not discern that any one wri­ter, from Samuels days to this time (the pens of the Scriptures excepted) that hath punctually written upon this subject.

2. This is another moving cause, because now being a time of more Liberty, and considering that I, my children, and posterity are concern­ed in the case of Government, I conceive there is reason good why I should present this cause to publike consideration.

3. This is another motive, I look upon the great effusion of bloud that hath been shed about this matter, the cause (for ought I know) be­ing not yet wholy determined, but is still so, that (I conceive) that our godly Governors are ready to prefer Gods glory and the common good, before their own interests, in those matters that they shall clearly see to be the mind and will of God.

4. This is another motive, seeing apparently our miserable condition, people being divided in judgment, and in affection, so that our condition is much like a ship in a Tempest. Therefore the end of my endeavors shall be (so far as God shall assist) that I may reconcile differences, and that Peace and Truth may meet together, as Moses and Aaron met toge­ther in the mount of God, and kissed each other. And as this is the end I propound to my self, so likewise I purpose it shall be the Title or Su­perscription.

Dearly beloved friends, all you that love and fear the Lord, all you that have obtained like precious faith, I earnestly intreat you to assist me in this work with your prayers, with your most best, uttermost, and strongest abilities. Contend for the truth in love, but strive not, lust not to be contentious.

Reject not that Truth, that Good wholy, which is accompanied with some blemishes.

Men cast not away a good garment, because of a little dirt.

Consider the great differences and troubles about Governors and Go­vernment. Therefore I humbly request thee to weigh, try, prove, ex­amine, search the Scripture, cleave to the Truth.

Seek the favour of God with more then ordinary prayer, That the good & holy Spirit of God may lead thee into truth. For it is evident that many unclean Spirits, many false and lying Spirits, are permitted to deceive many in these our days.

This point of Government is of great concernment; if God help us to discern the good and right way (prescribed, practised, owned, and bles­sed by God) to chuse persons, so that God may be said to chuse for us; to shut up all windows and by-ways, that so Wolves, Foxes and beasts of prey may be kept from the Sheep: If God help us to discern the way, the true and right way, and in that way to set open the door, that the good and true Shepherds may enter, whose fruits will soon discover them to be good and true Shepherds, for they will love the flock, they will watch over them (not for the fleece mostly) but to defend them from beasts of prey: These good Shepherds will seek the comfort of the Flock, they will drive them to the wholesom pastures, and to the still waters, where they may be refreshed, where they may bless the name of the Lord, and lie down without fear, (for true love casteth out fear) and so rest in peace, because a good Shepherd is their watch­man.

Was not this the very foundation and cause that David (Ps. 23.) found such great comfort and refreshment, namely from his Shepherd.

Dear Friends, if God help us to obtain good Shepherds, good Governors, our strife will end, our differences will be composed: Corrupt Opinions on the one hand, and desperate Blasphemy and Pro­faneness on the other hand, will vanish as smoak before the winde. The very presence of Moses destroyed the profaneness of Idolatrous Worship.

Dear Christian Friends, if God help us in this matter, then shall [Page 13] peace and truth meet together, and as Moses and Aaron they shall kiss one another in the Mount of God.

Then shall we well provide for the comfort of our children, and for their posterity. Then shall the generations to come have cause to bless us.

Then shall the Name of the Lord be praised with joyful hearts.

Then shall the Lord bless us, and we shall be blessed.

I shall endeavor to write, in this ensuing Treatise, without partiali­ty, without turning to the right, or to the left hand, without respect of persons, further then, in a way of righteousness, accept of this my mite.

And let those men who have received more abilities, and opportuni­ty, put more into the Treasury.

Dear Friends and Country-men, I dare not say, that for your sakes I could be content to have my name blotted out of the Book of Life.

Nor, with Paul, That for this cause, I could be content to be a cast­away from the presence of God for ever.

For the thought of that would be more bitter then death.

But this I do say, That (so far as I know my own heart) (provided that the loss of my temporal life would be the means to procure this happiness to you, namely, that you might possess Judges as the first, and Counsellors as at the beginning) I could be content to lay down this temporal life that for a little season I do here enjoy.

Beloved Friends, I considering that there is so great a distance at this time between Opinions, but more especially there is a greater dif­ference between the affections of many; I shall desire leave of the courteous Reader, that without offence I may propound some other matters to consideration: My ends therein are, that I may extinguish that heat (if not wholly, yet in some measure) that is burning or smo­thering in the hearts of many.

For otherwise these will lie as a block, or as a bar in the way, to hin­der, that peace and truth should not meet together.

I remember Jacob his example herein, he being intended and desirous to be reconciled to his brother Esau, who had determined or threatned his death.

He labors to prevent and pacifie his brothers anger, by sending pre­sents and soft answers, good words before him.

Such gifts as I have, I offer to you; Silver and Gold I have but little: I desire that I may finde the like acceptance that Jacob did.

The first and great hinderance that I find laid in the way to hinder Peace and Truth from meeting together, is the death of the late King, the removing of divers Lords, and some others, from their present Being, or acting as Members of that Court, and the pretended wilful breach of a former Covenant.

I am not desirous to call back those things that are done and past; I am not desirous to take abroad those imbers in which, wherein, hath been or may be contained coals of fire, that might or may kindle such f [...]es as are not easily quenched.

It is better for peace sake to suffer some, yea, much wrong, then to endeavor to right our selves in such a way, as may turn to far greater loss.

Our Saviour counselleth us, rather to suffer wrong, then to contend in Law; and rather to lose our garment, then to contend too earnestly for it.

In those things wherein sin is committed by others, and we no actors nor consenters in it, we may, in some cases (especially then, when by seeking revenge, we may plunge and throw our selves [...]to greater dan­gers and temptations,) in such cases we may wait patiently, and com­mit those cases to God that judgeth righteously.

Sin shall slay the wicked doer, and God will bring down the evil and the deceitful men.

He that riseth up to right another mans cause, must look well to his own calling and abilities.

Did not these lie as a bar in the way to hinder Peace and Truth from meeting, I should be silent, and commit the matter to him that judgeth righteously, and so I desire to do.

I shall not use here any carnal weapons, onely make some use of Truth, (so well as I am able) that thereby we may find the way to Peace.

And first, touching the late Kings death, consider that we cannot re­call that: What then? Are you resolved to set up the eldest Son upon the Throne of his Father?

Consider well of it; Can you tell whether he will prove wise or foolish? Can you tell whether he will care for the Flock? Can you tell whether he will love or hate the Flock?

Can you tell whether you should obtain your desires? or whether that the pursuance thereof may not be a means to ruine your selves, and many others, that desire to live in peace?

Are you nevertheless resolved to have such a Watchman, such a Shep­herd? Will you expect grapes from thorns?

I have indeed, to my sorrow, heard this with my ears lately spoken, That if a Turk, or any other as bad almost, should come hither, and contend for the Government, there would be a great party for him: Oh horri­ble impiety, that men should so far be transported beyond the bounds of Reason and Religion!

Indeed there is a generation too apparent, that by their works, by their swearing, and prophaneness, and hatred of those that love and fear the Lord, declare evidently, that they are Gods enemies.

It is therefore not to be wondred, that God should give them over to strong delusions, to believe lies.

What if Gods Word declare evidently, That the Government by Judges be better, more agreeable to his mind, more useful, and more comfortable to us, will you nevertheless have a King? consider of it.

Friends, Countrymen, Beloved, I have no prejudice against a King; but this I say, I honour, love, worship, and desire to cleave to the Pre­cepts and Commandments (of him that is the King of Kings) of him who gave me life, and is able to raise me up to life, when this span of time is past, when the King of Terrors hath done his utmost spite.

I was no actor in the Kings death, I had taken a great journey above four years before the death of the King, and was many hundreds of miles distant from this Land, and returned hither very lately, I speak therefore the more freely, with more liberty.

I have endeavored, with the greatest care I could, to weigh mens words and passages in the ballance of the Sanctuary, and I find many that speak loosely, carelesly, and many more prophanely.

Is Government of so little concernment to us, that we should rush upon men that must be our Shepherds, in whose hands our lives and comforts must be next under God?

I have heard many Reports touching this person whom many do so labour after; consider well what fruits you see from that branch, what tokens of godliness is there in him? David saith, That he loveth those that love the Lord, and hateth those that are Gods enemies: Read Psal. 22.21, to 29.

David saith, Psal. 37. That the end of the just man is peace.

But the transgressors shall be destroyed together, and the end of the wicked shall be cut off: Read Psal. 37. and consider well of it.

Now, is it not apparent, that the person so much desired, hath corre­spondency with Idolaters, and prophane persons?

Doth he not love them, and converse most familiarly with many such? Do not his Letters and Intelligences import so much?

Friends, You that are so eager, do you know what you should gain, in case he were made your Guide and Ruler?

It is not unlike, but that those persons which are your enemies, should be made your Judges and Governors, in case you obtain your desires.

To further this end, there is a Malignant party that hateth those that love and fear the Lord, these report, That in the Army there are many Jesuites countenanced, and that the Parliament and Army prefer and countenance such; amongst others they mention one Mr Peters, who they say is a Jesuite.

Let us now, as in the presence of that glorious and strong God (who will one day destroy the workers of iniquities, and those that invent, love, and sow lyes, (as the devil soweth the tares to choke the good corn) these shall feel the fierce anger of God, when they shall desire that the mountains might fall upon them, to hide them from the glori­ous God who loveth the Truth,) let us impartially weigh these Re­ports.

First for Mr Peters, I my self have known the man many years, and I have often heard him preach, I never heard him teach such Doctrines as might give us occasion to suspect him to adhere to the Jesuites, his Doctrine was godly and sound; he is zealous and active, but no way addicted that way; and unto this testimony, I doubt not but that, if need require, I can bring the testimony of many thousands.

But consider, (unpartial and friendly Reader) it is not on him alone that they lay such calumnies, but on many others, which are eminent for piety and holiness.

Now let us a little enquire for the rest of those many Jesuites, touch­ing the Army, upon the best intelligence that I am able to get, I am in­formed, that the General is truly devout and godly, and that there is not any Jesuite (known so to be) that is either an Officer or a Preacher in the Army.

And touching the Parliaments favouring Jesuites, this I experimentally see and hear, that in this Kingdom those Ministers whom they counte­nance and allow chiefly, are such as teach sound doctrine to my under­standing.

And the Royalists, in argument (I never heard any but) do acknow­ledg so much, and I have purposely discoursed (about that matter) with divers of them.

This I see, that (to my understanding) we have just cause to praise God, that the Gospel is so freely preached

And although some leaven of corrupt doctrine be (against their minds, as I believe) sown here and there;

Yet it is to be considered, that their hands are full of business, they cannot yet reform many matters, (I do undoubtedly believe) they will hereafter reform.

Countrymen and Friends, let us consider well of this; do not we, by our gain-saying, by our perverseness, by our sins, hinder the Go­vernment in the work of Reformation? And if upon just examination we do find our selves guilty, let us repent and amend, for God will prove and try all our works.

In the mean time consider, that if the contrary party should prevail, can they that truly love and fear the Lord by that means expect (especi­ally in such troublesom times) that they shall enjoy more liberty to serve God aright?

Object. But many complain of great Taxations, and that there are defects in the Administration of Justice; many Debts unpayd, and the impotent Poor unprovided for.

Answ. I desire every man duly and unpartially to consider, That the Times are troublesom, many disbursements they have that they cannot avoyd, the Army here and in Ireland, the great number of Ships, of Munition, of Provisions, former Debts, and many other charges, which every man is not sensible of; all do hinder, that they cannot do what otherwise they would: I hope (and beleeve that it is a great burthen and grief to them) that such burthens and taxations should be, and I beleeve it is their desire, their study and care, to ease the Peo­ple, and to take off these Taxations, with what expedition they can; And I am not without hope that God will shew them a way so to do, (and give them hearts to make use of it) by which these burthens may be taken off, and the People comforted. And for the other Grie­vances, I desire that we may, for the time being, bear with some in­conveniences; I do hope shortly we shall see a greater Reformation.

In the mean time I desire that we, by our distempers, do not weaken their proceedings, so that they may not effect such Reformation as o­therwise they might.

And likewise I desire that we may not, by our gainsaying, both hin­der those comforts we might enjoy, and bring upon our selves more and greater Troubles.

This I take notice of, In the Country, sin goeth on, and is committed with an high hand; swearing and cursing, lying and other sins do a­bound in the sight of the Sun.

What sin is strange? but for those that fear the Lord, they are an abomination to the wicked.

Consider this, It is the duty of all men to walk circumspectly and precisely, as in the presence of an holy God.

Therefore I desire that men, such as are guilty, may no more hate o­ther men for that which is our own duties.

The consideration of this grievous sin, so abounding, namely, the con­tempt of them that fear God, causeth me to fear, that God that is jea­lous of his Honor, will not suffer this sin to go unpunished.

I fear that a further scourge will pass through the Land, without timely and serious repentance.

But this I believe, that God will deliver his Church and People.

About sixteen or twenty years ago, I remember, that the prophane distinguished or differenced those that feared the Lord (those that walk­ed the more circumspectly, and had respect to all Gods Command­ments) from themselves, under this and the like notions, they called them that feared God, by way of disdain, Puritans, &c.

And now I find, that in company, in many places, if a man out of due regard of the truth (and fearing to speak that which may provoke Gods displeasure) do but argue religiously concerning the truth of the passages of Gods Providences, and perswade others from such open provocations of God, as swearing, whoring, false speaking, and like sins;

Presently many are apt to mischieve him, it is well for him if he scape with base language, as Roundhead, Whores-bird, Roundhead, &c. with bitter hatred; I have lately seen this, and heard it to my sorrow.

It is said of the wicked, That they cast up mire and dirt.

This I say unto those that fear God, Walk humbly, circumspectly, mourn for these abominations;

And God will spare you, as a man spareth his son, in the day of cala­mity, when the wicked shall be destroyed together.

I pray you, that are more sober, consider; you hear such complaints against the General, Officers and Army, put these complaints in the [Page 19] ballances of Truth, bring them to the Touch-stone: You have had ex­perience of the behaviour of both parties, on which side did sin (pro­phaneness, plundering, and such acts of prophaneness) most abound?

Were the Officers and Souldiers of the Malignant Army more holy, more harmless, then this party of this Army?

For which side did God witness? or, do you judg, that God seeth not, or regards not? &c. Well, seek not evasions; do not resolve not to see, not to consider, not to acknowledg.

Object. But some, I believe, will find fault with me, because I do not name and particularize actions, persons, times and places more par­ticularly, with more evident witnesses, &c.

Answ. 1. My time will not suffer me to be so large, although I pur­pose (if God will) when I come to points, wherein I purpose to engage or insist in those things, I purpose to be more punctual.

2. I answer, That men do not use candle-light at noon days, when the Sun shines bright, but in dark places.

So are these matters, they are not done in corners; these matters are accompanied with a cloud of witnesses.

Your own experiences, your own consciences, rightly ballanced, are more then a thousand witnesses.

There are extant in some Books, many of these particulars, where they are more largely handled; only I hope it will not be grievous, if I put you in minde of those things whereof you have experience al­ready.

Moreover those miraculous passages of Gods Providence, wherein (Digitus Dei) the finger of God evidently appeared, and doth still ap­pear to admiration.

So that if our hearts be not hardned, and our eyes blinded, (I con­ceive) these are witnesses sufficient.

But notwithstanding, if we shut our eyes, if they be not opened, I do conceive, and answer as Abraham answered to Dives, being in tor­ments;

That if one should arise from the dead, you would not believe.

But let men judg what they please, this is the comfort and stay to them whose hearts are right with God, namely this, That God seeth, he regardeth, he is a strong God, a wise and faithful God, he will make bare his arm, and mightily work for the good of his chosen, and to the confusion of his enemies.

Object. Courteous Reader, Christian Friend, lest thou shouldst take [Page 20] offence, because I kept not more close to the matter propounded:

Answ. I seeing and considering the great bitterness, the great heat that evidently appeareth to be in the prejudiced and fore-stalled hearts of many men.

I endeavored only to qualifie that heat, and in part to remove that prejudice, otherwise (I conceived that) there would be no place for Peace and Truth to meet together. But to proceed.

The man that hath most effectually written (to my apprehension) that yet hath come (to my knowledg) to hinder Peace and Truth at this time from meeting, is Mr William Prynne, in his Book called The substance of a Speech made in the House of Commons.

Touching this man, I have no prejudice against him, I never saw him, to my knowledg.

I have likewise met with some other of his Labors, and upon some consideration of the matters in them contained, to my best apprehen­sion, this I finde, That he hath taken much pains, that he is a man en­dowed with divers good gifts (if they be sanctified:) I do beleeve he is zealously affected, and that his intendments are for the glory of God, and for the good of the People.

I love the man, and do beleeve that we shall both meet before God, and his glorious Angels, to both our comforts, through the rich mercy and free favor of our God, in his dearly beloved Son Jesus Christ.

I would not cast dirt upon all his Labors, but onely I shall endeavor to sift and winnow them, and desire him to recollect his thoughts, and to revive his Works over again; and where he findeth an error, I desire him to recall that, and to revoke it.

Who knoweth the errors of his life?

In many things we sin all: This perswasion I have of Mr William Prynne, That he is so zealous, and so ingenuous, that he will not per­sist in a known error.

Paul being in an error, when he persecuted Christ in his members, brought much glory to God, great advantage to his Church, and left himself as an eminent pattern for others to imitate.

When, and after he saw his error, he recanted, and repented, and re­paired his error.

In the first Scripture alledged, I find this place cited out of Mat. 5.9. Blessed are the Peace-makers, for they shall be called the children of GOD.

This place, in his intendments, pointeth out that which he hoped (as [Page 21] I beleeve) should be the issue of his Labors in the work following.

But here I finde that of Solomon verified:

That the race is not always to the swift, nor riches to men of under­standing.

For had this speech of his prevailed, it would have been so far from causing peace, that I do beleeve both we, and the children yet unborn, should have had cause to lament it.

Had his speech, there declared in that book, prevailed, it would have effected much more sorrow and trouble then before.

The next Scripture is, Psal. 68.30. Rebuke the company of spear­men, scatter thou the people that delight in War.

Some Translations read it thus, Destroy the Company, &c.

This Text here is placed as a leading exhortation to the Reader, to perswade them to follow this example.

This place, compared with that which goeth before, and with that which followeth after, plainly holds out thus much:

That Mr Prynne did endeavor to render the Army, root and branch, odious, (for the Army consisted of the Head and Members) which appeareth in the first leafe, in the Title or Inscription of his Book, in these words; namely,

The Armies Remonstrance, Novemb. 20. is a way to speedy and certain ruine, and a meer plot of the Jesuites to destroy us.

This he presents to the whole Kingdom.

I hope by this time Mr Prynne seeth cause to recall and revoke this: For he inviteth the Kingdom with him to pray, That God would de­stroy the Army, in the Scripture before cited.

I say, with Steven the Martyr, Act. 7.60. Lord lay not this sin to his charge.

I answer, by way of reply to this Scripture, That when men do lay unjust slanders and reproaches upon others, and hate them without just cause, it cometh to pass oft-times that God doth turn these slanders and unjust reproaches into blessings.

Balak sent for Balaam to detest Jacob, and to curse Israel.

But God turned that curse intended into a blessing, Numb. 23.8.

How shall I curse, where God hath not cursed?

Vers. 24. Behold, the People shall rise up as a Lion; he shall not lie down till he eat of the prey, and till he drink the blood of the slain. &c.

Numb. 24.5. How goodly are thy Tents, O Jacob, and thy Habita­tions, O Israel! Vers. 6. As the valleys are they stretched forth, as [Page 22] the gardens by the rivers sides, as the Aloe-tree which the Lord hath planted, as the Cedars besides the waters.

Vers. 9. Blessed be he that blesseth thee, &c.

These things I desire may be well noted and weighed.

In this matter, first, Hath not God, in the sight of all the world, turned this imprecation into a blessing.

For God hath been so far from destroying that Army, that, on the contrary, God hath destroyed their Enemies, and preserved them.

Note, secondly, That this imputation was unjustly layd upon this Army, namely, that they delighted in War.

For this I do undoubtedly beleeve, That the Generals, and chief of the Army, and many others, were so far from delighting in War, that it was their grief that they could not finde the way to true Peace without War.

God is the Searcher of all hearts, and he hath shewn, and will shew, who those blood-thirsty men are, there meant by David.

Thirdly, Note, That it is evident (if we consider the substance of Mr Prynnes speech, in the latter part especially,) that the Officers of the Army were rendred odious by Mr Prynne, in the face of the Parli­ment publiquely, in so much that he saith, That they sought the de­struction of the Common-wealth.

This could not be hid from the Army.

Dearly beloved Country-men, Do by them as you would be dealt withall, had you been in their places, judg righteously.

Consider that this Army hazarded their lives, and many lost their Lives amongst them, of their dear Friends, in defence of the Parliament and Common-wealth.

There was now but a step between them and death.

For may not any rational man see plainly, That they being, at the time being, rendered odious, and Enemies to the Common-wealth, by Mr William Prynne, in a publique way: What wanted then to bring them to destruction? Onely this in a rational way wanted, That the King might be made their Head and Governor; and by that means who is so blinde that doth not see, that the Kings helpers, in time of his Troubles, should have been exalted, and made their Judges: The Army themselves were to be disbanded, that Mr Prynne seeketh in his speech to effect; and without controversie, it had been disbanded, had not God shewed the Army the danger, and the snare, that they were in: [Page 23] and withall, if God had not given to the General, and to the Army, an undaunted courage, and if the blessing of God had not gone along with them, they had been destroyed.

For, as touching the Kings party, of them, of their former mercies (or cruelties rather) the Army had had experience too much, for to trust them upon such slight pretences.

Consider now, deal unpartially: would not you, if it were your case, rather your enemies, and Gods enemies, and the countries enemies, should perish, rather then your selves and many others?

Well, had the Army sate still, till they had been destroyed; we might have lamented over their, and our miseries in Davids language, 2 Sam. 3.33. Thus dyed Abner as a fool dyeth.

Ʋers. 34. Thine hands were not bound, nor thy feet tyed in fetters of Brasse.

But here I end with this Scripture, hoping that God may one day shew M. Prynn cause to revoke this imprecation.

In the mean time he may evidently see, that it is turned to a bles­sing.

Concerning M. Pryns Speech, I could answer to the particulars; but considering the straitness of present time, and likewise considering, that if I should be long, some of his papers might be read of too many. Therefore I observe Davids counsel in another case, who desiring to cover Sauls death, and Jonathans, desired That it might not be told in Gath, nor published in the Gates of Askelon, least it caused the daugh­ters of the Philistines to rejoyce.

I shall therefore endeavor to bind up his answer fast together, his Speech may be divided into two parts, viz.

In the first, I find many witty and ingenious contrivances, fine twined threds (or to give them a term more suitable to his intentions) let them be taken for such cords as the Philistines used to bind Sampson with: Therefore we shall let them pass under this name, M. Prynns new inven­tions, to binde the King, and secure the Common-wealth to be in a firm lasting peace, &c. and future felicity.

The Second part may be considered under this notion; M. Prynns en­deavour to render the Army odious, and enemies to the Common-wealth.

I do hope and believe that M. Prynne his aims and intendments were real, for to obtain Peace and Safety.

But I believe that he was mistaken, and erred from the pattern shew'd in Gods revealed will, very far.

When I looked well upon M. Prynn his Speech, with what learning, wit and eloquence it is contrived, considering his parts.

It occasioned me to remember Pauls speech, 1 Cor. 1.27, 28. Thus [...]xpressed.

God hath chosen the foolish things of the world, to confound the wise, and the weak things of the world, to confound the mighty.

Vers. 28. And vile things of the world, and things which are despi­sed, and things which are not, hath God chosen to bring to naught things that are.

Our blessed Saviour sheweth us a reason of this, Math. 11.25.

I give thee thanks O Father, Lord of heaven and earth, be­cause thou hast hid these things from the wise, and men of understand­ing, and hast opened them to babes.

Vers. 26. It is so, O Father, because thy good pleasure was such.

In our times it is not to be much marvelled at, that wise men come short, when we consider of former times, the children of Israel were very apt to break, sleight, and neglect Gods commandements, and to prefer their own inventions.

Was it not strange that they should forsake that Fountain of living Waters, that great God Jehovah, of whose Faithfulness, Wisedome, Power, Goodness, Long-suffering, They had had such large experi­ence of?

Yet search the Scriptures, and you may see many instances how they distrusted God, how they forsook God, murmured, complained, despi­sed, and provoked God, from time to time.

Was it not to be admired that they should forsake God, and set up a golden Calf in Moses his absence?

Was it not to be admired, That having had such experience of Gods Providence and Blessing, under the Government of those Humble, Wise, Faithful Judges or Governors, being such men as entred into their Offices by the immediate and prescribed will of God, from Moses to Samuel?

Under which Governors they had no cause to complain, as by their own confession upon Samuels enquiry appeared.

Yet notwithstanding, They would and did reject God their King, and his Deputies, the Judges, and they preferred obstinately Kings of their own invention, in imitation of the Heathen round about, [Page 25] and so they changed the form of Government prescribed, owned, and blessed by God, and set up their own inventions, (against which, God opposed) with many circumstances, arguments, threatenings, and by miracle from heaven.

Yet they went on obstinately, they would have a King whatsoever it cost, what, or how great evils soever came thereof.

And if we consider, the very root and branch that leadeth M. Prynn, and many other wise men out of the way, ariseth from hence. Because they depart from Gods wisedom revealed in the holy Scrsptures.

And in the stead thereof, prefer their own inventions.

M. William Prynn endeavoreth in the whole substance of his Speech, to bind the King with new ropes, such as the Philistines bound Sam­pson with, and likewise with seven green cords, and with new ropes never occupied; and yet more, he plats his locks (as it were) and fasten­eth them with the thred and pin of the Web and the Woof.

But all this to little purpose, for I would grant M. Prynn some part of his argument, which he often rehearseth, namely, that such contrivan­ces, such manacles, were not put upon any (or scarcely any) King for a long season or from the Creation &c.

Yet all to little purpose, for bind Sampson, and miss that way or place wherein his strength resteth, and he will break all your Cords a­sunder.

For in the first place it evidently appeareth, That these obligations and ties were sinful, if they could have taken effect.

Secondly, They were too weak to hold him under, namely the late King.

Thirdly, They failed in regard they reached not the place where his strength lay.

Fourthly, These matters propounded by M. Prynn were not likely to prove to be a means to help the people, but rather to trouble them, and would have brought upon the people, if they had come to effect, many and great evils, and adversities which the people could no way have shun­ed, as I doubt not but that I shall make it evidently to appear in the following part of this book, by the help of God.

Concerning M. William Prynn; I look upon him as a man of far more eminent parts then my self: this I speak not out of by-re­spects, but in the presence of that glorious God who I do love and fear.

I am very fearful to presume above that which is meet.

Yet this I say, That in this matter I believe the Lord hath shewed to me his weakness.

I am willingly content to be tryed by the word of God, in which try­all, I desire all such as truly love God, and his Truth, that (without turning to the right or left hand) they will judge uprightly.

First I conceive, That this M. Prynne sinned in; namely, because that he invented and prescribed a way to take away from the King divers rights and priviledges which God allowed to all lawfull and good Kings, (which all Kings ought to be) and recorded in the Scriptures, the unerring rule of Truth.

I say it appeareth plainly that this was sinful, because this way, pre­scribed by M. Prynne in the endeavors of his whole speech, was not a way prescribed by God, but directly forbidden in the whole tenor of the Scriptures by evident testimonies, which speak directly of that po­wer or authority which God gave to Governors and to Kings.

I doubt not but that will evidently appear, (being duly, and through­ly tryed) that it is as great an evil to deprive any lawful Governor, or King, of that authority and power which God alloweth to them, by de­minishing it, as it is a sin and error on the other hand to give to them more power then God doth allow them in his Will, revealed in his Word.

And further it will plainly appear upon due examination, That both these are very injurious to the peoples good, comfort, and safety; That is to say, it will appear that M. Prynnes advise in deminishing that po­wer and authority due to Governors, was both a breach of Gods Law, and very injurious to the people.

God saith expresly, Deut. 4.1, 2. Hearken O Israel, unto the Ordi­nances and laws which I teach you.

Ʋers. 2. Ye shall put nothing to the word which I command you, neither shall ye take ought therefrom.

We may not do that which seemeth good in our own eyes, but all that God commandeth us.

We sin as well if we turn to the right hand, as if we turn to the left hand, if we add or deminish, to, or from Gods commandements.

Now let us note M. Prynnes own expressions, which are often re­peated, words to the same effect.

M. Prynne saith, fol. 37. The King hath wholy stript himself, his heirs and successors, for ever, of all that power and interest which his [Page 27] Predecessors alwaies injoyed, in the Militia, Forces, Forts, and Navy of England, Ireland, &c.

First, In this observe, That the King did not this willingly, but by the seeking and consent of M. Prynne.

Secondly, To be stript wholy for ever of all that power which his Predecessors always injoyed, was more then God alloweth.

For observe well, this must needs follow, That either all the power which the late King, or his Predecessors injoyed, was unlawful, (which could not possibly be, except they were usurpers, and entered not into the sheep-fold aright at the door, &c.) or else it is evident that Mr. Prynne would have taken from the King that power which God, and the people gave, yeelded, and did acknowledg to be due to all lawful and good Shepheards or Governors, that entered by the door into the Sheep-fold, in all former times.

This will appear by record of holy Scripture, That Governors were allowed by God and the people: Government in those matters, of and in which M. Prynne prescribed a way to take from him a power very e­minent and considerable.

The Judges of Israel never claimed nor exercised more power over the people (whether it were in War, or in Peace; whether in those things we distinguish under names of Spiritual or Temporal matters) then the King did afterwards, for in this matter the Kings took more power.

Now it is evident, That the Judges took, and the People willingly gave to the Judges, and afterwards to the Kings which succeeded, that Power and Authority in many cases; which lawful Power M. Prynne laboureth to take away, and that in an high degree.

Now consider that it doth expresly appear, if we consider what power God offered to Joshua, and the people promised him; Re­corded,

Jos. 1.16. All that thou commandest us, we will do, and whithersoever thou sendest us, we will go.

Vers. 17. As we obeyed Moses in all things, so will we obey thee.

Secondly, God gave to Kings, and the people gave to Kings, as much power of Government and command, as unto the Judges, in lawful things.

It is evident, That at Joshua's command, the people were armed to the war, and that they were directed by him without asking leave of o­ther inferior Officers, or of the people.

It is evident likewise that David, Saul, Solomon, &c. did many acts of War and Peace, without any such manacles.

I would not multiply Scripture to prove such apparent matters.

Now if this be not a sin, if it be not the direct breach of Gods com­mand, in a high and great measure, for Mr Prynne to take from the King his lawful priviledges, my understanding faileth me.

This sin hath been punished severely, both in the times of the Judges and Kings; let the godly wise consider it.

Beloved Country-men, it is no light matter who we make to be, or receive to be either King or Governor.

We had need to pray to God (to search the Scriptures) we had need to enquire of God who shall govern us.

For we must give, and yeeld unto Gods Stewards (and our lawful Governors) so much and no less power, then God hath afforded to them in the holy Scriptures.

It is just with God, for the looseness, wantonness, and wickedness of people, when they enquire not of God (when they attend not to the prescribed Rule of his Word) to know who shall guide them, but rashly, carelesly, and slightly follow their own inventions about Go­vernors:

I say, It is just with God, that Wolves in sheeps clothing should de­ceive them: And whereas they might lie down by the still waters in peace without fear, if they would take counsel of God who should govern them.

For the want of this watchfulness, for want of enquiring of God, and keeping close to those patterns, those rules appointed by God in his revealed will, the sacred and unerring rule of truth the Scriptures, it cometh to pass that the People err in their choyce and in accepting of those persons to govern them, that are not men appointed by God.

Hence it cometh to pass the People they are molested, persecuted, de­voured, and rest in continual fear: and the misery is, they see not the cause of their disease.

God well knew this, therefore when he would shew mercy to Is­rael his first born Son, when no strange god was with him, then he took especial care to provide good Shepherds, which Shepherds he fur­nished with his blessed Spirit.

He commanded them to carry the Sheep of his pasture in their bosom: God blessed, directed, strengthened, protected such Governors and Government of his own devising.

Moses a man much in favor with God, a man enriched with a great measure of the Spirit of God, did well know, weigh and consider, of what great concernment it was for the peoples good, That God (and not the People) should appoint a man to be the Shepherd of his people.

No doubt he considered as much the Peoples Liberty as we do, and that the People might (unwarrantably) have chosen themselves a Gover­nor after his decease, but he saw much of Gods minde, and the Peoples good rested in the choyce of the person.

Therefore Moses knowing that the people might err in chusing them­selves a Leader, he therefore seriously and earnestly desireth of God that he would appoint a man, Numb. 27.16. Let the God of the spirits of all flesh appoint a man over the Congregation.

Vers. 17. Who may go out and in before them, that the Congrega­tion of the Lord be not as sheep without a shepherd. Mark how God answereth them that seek for safety and direction to him, and trust not in themselves.

Here we may note two considerable matters:

First, That Moses looked more at Gods glory and the Peoples good, then at the preferring his Children to Government.

A true Note of a true Shepherd.

Secondly, Note, That in the Government, that in these first and purest times, (when Israel his strength was as an Ʋnicorn) then, when God prescribed Governors, in Mercy to his first born Son, Government went not by succession, from Father to Son, in those times, from Mo­ses to Samuels time.

Indeed afterward, when the people would slight God, and obstinately cast God off, from being their King, it is considerable likewise, That God removed, then, his gracious presence farther off from them then before, (though for his own goodness sake he did not wholly depart from them) yet he stood at a farther distance from them.

From that time to this, Government hath usually followed by natu­ral generation, from Father to the eldest Son: (I say not that it hath been thus by Gods Commandment, for I purpose, if God will, in time convenient, to speak a word to that, to try the case.)

Hence it hath come to pass, That a good Father begetting an evil Son, the People have been miserably afflicted.

O that People would be wise to learn by their own experiences!

Well, let the world do what they please, I purpose (seeing God hath promised to restore Judges as at the first) that I will not cast away my [Page 30] confidence and hope that God will perform his Word, and that we may see it performed.

Object. But why might not the People have chosen themselves a Governor, was there any great matter in that?

Ans. The People were so well instructed in Joshua his time, that af­ter his time, the State being left vacant of a principal Guide, they did not count it to be safe for them to chuse themselves, therefore they asked counsel of God, and attended to Gods direction, as appeareth by their actions, Judges 1.1. After that Joshua was dead, the Children of Israel asked the Lord, saying, Who shall go up for us, &c.

On the contrary, look how it fared when the people chose them­selves, and by succession, recorded Judges 9.6. And all the men of Shechem came and made Abimilech King, &c.

By which choice of the peoples own invention, in which they consult­ed not, they enquired not of God, who should govern them.

If we read the place recorded, for our learning, we may see what great afflictions did befall them; which did evidently spring from this root, namely, their mistaking the man.

More I purpose concerning this matter afterwards, if God will.

Our Saviour saith, If the first fruits be holy, so are the branches: This was the first president (I conceive) revealed, That the Son of a cheif Judg succeeded in Government next after his Fathers death: and I conceive the people liked this so well, that during the time of the Judges till they had forgotten this, and grew wanton (till they rejected God) there was not the like example or practise.

This I insert only as a taste, and to prepare your minds to consider of what concernment it is to eye God in chusing Governors, for we may not warrantably deprive Governors of those lawful rights & priviledges granted them by God.

Neither is it in the power of the People to remove a King or Gover­nor: I would not be mistaken here, for where I affirm, that it is not in the power of a People to remove, depose, and punish a Governor in case of Delinquency, the Reason I intend is, Because that such eminent persons are usually compassed about with such giant-like assistants, that although it be evident in Scripture, that the People have right in divers cases to depose and to punish offenders, yet they dare not, they cannot at their pleasure; they may possibly, by woful experience, come to see they are mistaken in the man, and they may cry out by reason of their afflictions, but how to remedy them they cannot tell, for want of power.

Woful experience we have now had of this, whereby we may easily discern how hard a matter it is to remove a King or Governor, though never so apparently a Delinquent, let us be warned, and en­quire of God who shall govern us, so shall we be sure we shall not err.

But to return, we may further observe in the same leaf, that Mr. Prynne doth acknowledg, That this way, and these prescriptions, were such as he had no warrant for, neither from the sacred Scriptures, nor from any other president, recorded in humane Records.

Fol. 37. his words are these, None of our Ancestors ever demanded or enjoyed the like; nor no other Kingdom whatsoever since the Creation, &c.

I will not contradict his Testimony in these his expressions.

In this I fully agree, that the sacred Scriptures, the unerring Rule of Truth, is so far from retaining such a president, as that the Scriptures Testimonies are evident, copious and eminent in the direct oppo­sition.

Consider what Mr Prynne further speaketh in his Speech, fol. 39. his words are these, These great Officers and Judges having now no de­pendance at all upon the King, who can neither place nor displace any of them. And a little further he adds these words, As the King hath entrusted you with &c. so hath he entrusted you with his Conscience, and Courts of Equity too, &c.

This was a rare matter for a King, or Supream Judg, to entrust another man with his Conscience, and more, with his Courts of Judi­cature.

A little further he addeth, (fol. 40.) That never any Parliament in England claimed or enjoyed such matters as these, &c.

I do verily believe a great part of the former.

I hear some use very bitter expressions against new opinions, and against some that are not so indeed.

But let the godly Reader unpartially consider, That these matters are new Opinions, indeed such as neither Scripture, nor humane Records can produce, by his own confession.

And further note, That these are not new Opinions, about circum­stantial matters, but they do much concern Gods Glory, Kings, Gover­nors, Peoples future security: Are not these Opinions Capital? If Errors, they are great ones.

I shall but touch one Use I make of this, and desire all that are godly [Page 32] to consider, namely, That it is good to be humble, meek and lowly; for God saith, That he will teach the humble, and instruct the meek.

Jam. 3.17. That Wisdom that is from above is first pure, then peace­able, gentle, and easie to be entreated.

Vers. 14. But if there be bitter envying and strife in our hearts, re­joyce not; for this Wisdom descendeth not from above, but is earthly, sensual, and devillish.

Vers. 18. The fruits of Righteousness is sown in Peace, of them that love Peace.

Many in these times cry out against Opinions, that never knew, nor seriously examined their own hearts.

First, It is good to examine our own hearts, where we shall easily see much ignorance, much pride, much evil.

In many things we sin all, Jam. 3.2.

Now this benefit we shall have thereby, that we shall be the more merciful, in censuring others.

There is a generation aboundeth now, that will be wiser then those Governors that God hath set over us:

And do exclaim against our Governors, for their remissness, in that they do not at once root out all Errors.

But consider, thou that dost thus, may not thy lot fall amongst the number of those Hereticks, against whom thou art so fierce?

Could we wait and perswade our Governors, in meekness of wis­dom, for Reformation of things amiss, then we should sooner prevail, because God would go along with us.

Mr Prynne is very hot, at some times, in censuring and delivering other mens opinions over to the Sword of the Christian Magistrate; I could advise him to take heed, that he be not too quick-sighted, to spy, to condemn and persecute other men for their opinions: I advise and counsel him, and my own heart, to be slow to wrath, slow to censure others.

Let us set the staff at our own doors, for we know not how soon it may come to our own turn to be in error.

James 3. That wisdom that is from above, is first pure, then peace­able, &c.

Mr Prynne was in a great Error, in labouring to take from the King, as a King, any power rightfully due.

God helped the Army, and the remaining part of the Parliament (I do believe) to discern the way that God had appointed to remedy [Page 33] those evils in such a way as he himself had appointed.

Consider we well of two things in this Mr Prynne's Speech.

First, he saith, That the King should be deprived of all Right and Power in the nomination of Governors.

Against this the Scripture is directly in opposition; for in the first and purest time Moses had that authority to appoint, or, at the least, to approve of the Officers under or inferior to him: Read and observe the place, Exod. 18.24.

And Moses chose men of courage out of all Israel, and made them Heads over the People, and they judged the People at all seasons.

David he appointed the Officers of the Army, as namely, Joab, the Captain of the Host, and others; and we may read, That the Kings placed and displaced many, put to death and pardoned many.

I cannot be large in proving such evident matters, I shall have occasion in the Sequel to treat more of these matters.

Such as will have Kings (against Gods will) they may here see that verified, that Samuel speaketh of, namely, That they shall cry out by reason of their afflictions, but God will not here them.

It is many years since the days of Samuel, and the people have been much corrupted and oppressed by evil Kings, which no doubt the people discerned plainly, but none durst, none could help themselves.

And had not God stirred up these worthy men (men that to posteri­ties to come shall be recorded) for their courage and faithfulness, in helping the Lord against the mighty, in delivering the people out of that Egyptian Bondage.

Consider a word, dear Countrymen, under Kings we bestowed time and cost to instruct our children in the ways of godliness.

Suppose the King, then being, should dye, or some Idolaters poyson or make him away, and set up his Son, who they see is inclining to Ido­latry, in his stead, what then followeth? Answ. Then all our labour is lost, or else our children shall be persecuted and slain, for not forsaking their former principles; and this cometh often to be the affliction both of the Father and of the Child.

Oh that God would open our hearts to be wise!

Well, by my consent, these Noble Acts of these worthies of the Lord shall be recorded in Capital Letters, that the Posterity following may praise God for them, that they have been a means to restore Judges as at the first, and Councellors as at the beginning.

I do not dive much into the Laws of man, because as my time will [Page 34] not suffer me, so likewise my intent is to have recourse to the Original, the Will of God revealed in the Scriptures.

For this I doubt not, but that all other Laws are (or ought to be) de­rived from Gods Laws, those being both the Root and Fountain from whence they do spring, and also the Pattern and Rule to square them by, and to try the Equity of them, their bounds and limits.

I labour (with the best abilities that God doth afford to me) that I may not decline from Gods Laws, either to the right or to the left hand, and that I may neither add nor deminish from these Rules prescribed by God.

I see that divers men look so much to other Rules and Inventions, that they forget or turn aside from Gods Testimonies.

Fol. 39. Touching the other part, M. Prynne saith, That the King hath intrusted others with his Conscience, &c.

I conceive it is one great part of the duty of a superior Judge, to have a chief influence, and an especial part in the determination of the most weighty matters of the State.

Therefore (I do conceive that) where any shall depart with this chief part of his work and trust, and put it wholy out of his own power, it may truly be said of them, That they likewise do part with their consci­ence too, namely, with their good conscience.

It is evident that when Moses (for the ease of himself, and of the people) did appoint other Judges or Officers.

Yet, the most weighty and difficult cases, he judged them himself, as appeareth in these words;

Exod. 18.26. But they brought the hard causes to Moses, for they judged all small matters themselves.

This is clear, That both the judges, and afterwards the Kings, did judg the most weighty affaires of the State.

Therefore (it seemeth to me to be evident that) it is sinful to take that power from Governors that God alloweth to them.

And this (I conceive) is so far from securing the Peoples Peace, That contrarily it bringeth heavy burthens, and unavoidable inconveniences, as (God willing) shall after be shewed. Untempered morter will hardly well, and strongly, cleave together.

I shall now proceed to shew, in what respects M. Prynnes endea­vours were too weak to bind the King, had he been restored to his Throne, which is the second Thing propounded.

Solomon saith, Prov. 20.2. That the fear of a King is like to the [Page 35] roaring of a Lion; That is, it is terrible: and Prov. 30.31.

We may see, that even the godly oft-times, out of fear, do consent to do those things, which they ought not to do.

When David desired to number the People, his Officers desired him (so far as they durst) that he would desist from it; 2 Sam. 24.4. Not­withstanding the Kings word prevailed against Joab, and against the Captains of the Host, &c.

Consider, I pray you, That in case that the late King had been restored to his Throne, would not many have subjected to his Commands? would not many have sought his favour? Solomon knew that experi­mentally, Prov. 29.26. Many do seek the face of the Ruler.

To my apprehension, it is very evident, That considering how strong a party (for number, personable men, fitted with many outward appear­ances, very likely to prevail, and so they must needs have prevailed, had God been on their side,) I say, considering what great numbers did appear, and attempt with all their strength and skill, to the end that they might have raised the King into his Throne by force, against the wills (and without the consent) of the Parliament, without the consent, and against the force of the Army, and of the People; without any Articles and Agreement:

And considering further, That these Attempts were then made when the King was in adversity, when he had no authority or means to re­compence them:

And considering further, That these Attempts were made in such a time, as there were some armed Forces, in some measure, ready to op­pose and punish them:

To my apprehension, (it is very evident) That had the King so far prevailed, to have gained his Throne again, he was likely to have had many more helpes, when he had so many advantages more.

For many of the Parliament (it is more then probable) would have taken his party; many of the people that before were afraid to help him, would now have flocked in to strengthen him; many that were fled out of the Land, would have returned; many that would have helped him, for the hope reward: Neighbor Nations, in all probability, would have complyed with him; and many more helps, which now I cannot reckon of up: The Army, his opposites, they were to be disbanded.

Who now would or durst have spoken against his proceedings? It is more then probable, that in short time the godly must have counted that a mercy if they could have fled into a corner; yea, many of those [Page 36] which then and now were, and are so much forward to have restored him to his Authority which formerly he had had, even these likewise should have tasted of the cup of his indignation: who knoweth not the danger of a reconciled enemy, especially against whom they had so many ways offended, and more especially when he had had power, and they dejected?

It is likely that the Army, those especially as had been most emi­nent and most faithful to the State, should have drunk deep of the cup of his indignation; but God helped them to see, and to prevent this, in which we may see (except we will shut our eyes) Digitus Dei, the very finger of God, against all opposition: For had they sate still (ha­ving a lawful power in their hands, as I conceive they had, to help them­selves) till they had been destroyed, we might have lamented over them, Thus dyed Abner as a fool dyeth: His feet were not made fast in the stocks, neither were his hands bound with fetters of brass.

Consider these things, you that fear God, judg righteous judgment; might not our children yet unborn have had just cause to have bewailed their fathers folly? Do we, or can any man (endowed with reason) think (if we will speak, and plainly declare our hearts) that the King would ever have been so confined as Mr Prynnes Speech importeth? No, doubtless these bonds were too weak to bind Sampson, because they reached not that place wherein his strength lay.

Consider but this, in the next Point, which is the third point pro­pounded, namely this, That these Propositions reached not the seat of his strength; the essence or being of his strength lay (to my apprehen­sion) in these two considerable places, namely, in his Throne, in his Pow­er, that by vertue of that place was belonging to him; his strength lay in his inward affections, there is the second place lay his strength.

For the first, I have spoken already, it armed him with sufficient Pow­er to oppose his opposers, and to suppress them.

And touching the second, namely, his inward affections, this was the next security to the People; in both these Mr Prynnes Arguments do fail, and lose the end propounded, namely, our security.

For touching the first, his Arguments, they tended to bring the King into his Throne, where had he been setled, we should have found, by experience, to our cost, that Kings are of too great Power to be put into, and kept in such fetters long or often.

And touching the second, namely, his Heart, of that we have had much experience; for if we look to the fruits, (a sure rule to discern [Page 37] the heart, where actions are apparent,) there we may plainly see, that his heart was carryed away from us to our adversaries; for proof of this, I desire that we may look back to his favouring Idolatry and Ido­laters, and prophane persons, and his suppressing and discountenancing the most faithful Ministers and People.

Was it not for these, and such like matters, that the whole Kingdom in a manner did forsake and oppose him at the first? And did it not evi­dently appear afterwards, during the War all along, that his helpers, and his Favorites were Papists, (and I believe many little better then A­theists,) and most prophane persons, insomuch that they distinguished or differenced themselves from them that feared God by titles and car­riages, suitable to their prophane hearts?

Have we forgotten the horrible Blasphemies, damnable swearing, prophane cursing, a note which the Holy Ghost giveth as a property of Gods enemies? Rom. 3.14. Whose mouth is full of cursing and bitterness; destruction and calamity are in their ways, and the way of peace they have not known, the fear of God is not before their eyes, &c.

Have we forgotten their whoring, plundering, their perfideous dealings, their fine designs, their bloody cruelties? Beloved Friends, these sins were not committed in corners, in secret, but in the sight of the Sun.

And were not many or most of their principal Leaders, leading men to give them patterns in sinning?

I would advise our Royalists now to take heed what they do, for it is very evident, that to this day a great part (to speak with as much moderation as I may) of those that are so bit­terly against the Army and Parliament, declare too evidently, That there is too little fear of God before their eyes, but much blasphemous swearing, much cursing, much hatred against them that fear God.

I am a witness of this to my sorrow.

They, that party, that cry out most especially against the diversity of Opinions, but in the mean time many of them agree in one joynt Opi­nion (witness their fruits) namely this, That they will cast off Gods yoke, his Commandments; They will be so far from doing the good will of God, that they hate him that they perceive hath respect to Gods Laws.

I hope there are many that fear God, that through weakness seem to [Page 38] side with that party, but let them beware, for if that party could pre­vail, they should finde a strong party against themselves.

Well, if I should be silent, and the stones they tread on should hold their peace, yet the most high God seeth these things, who is a God jealous of his honor, and will not hold such wicked guiltless.

Dear Friends, (I call God to record) That with grief I rehearse these matters, neither do I do it out of hatred to that party, but aim­ing at Gods glory, their true good and conversion.

Consider, dear Friends, Do not those intelligences and correspon­dences, which the King held all along with Papists, Idolaters, with those bloody Murtherers in Ireland, (who filled their shoes with the blood of so many thousands in Ireland, and that in a time of Peace, as if it had been in a time of War;) Do not these declare, That the late King his heart was not right with the Lord?

Can any man shut his eyes so close to hide these things from his sight?

Note further what the King granted, and Mr Prynne layeth down as a sure foundation to build a sort upon against the revival of Bishops; In his Speech he saith, That the King consents to put down corrupt Bishops, and their appurtenances, &c. but with this clause, That he will still allow of Apostolical Bishops: He saith, The King contend­eth for no other now, but their power of Ordination onely.

Who is so blinde, now, that doth not see the Kings heart in this low­est time of his dejection?

Now for us to hope, That our power shall prevail more then the King his power, in case he had been again received as a King, (I do conceive) our hope should have been built upon the sand.

Consider we further, That suppose that the Kings heart was most cordial for the Papists, (of which there was just cause of suspition, if we consider of all the premisses together) then we may easily gather, That a Dispensation from the Pope would take away all these bonds.

Moreover, let us but consider, That in case the late King had been restored, if his heart had not been firm, he should not have wanted enough men that would have perswaded him, that these ties or cords, with which he was bound, were forced upon him in his afflictions, and that God had afforded to Kings other and more power:

And that it should be a sin in him not to break such unlawful Cove­nants forced upon him.

And like it is, That the King would have readily consented.

Then should they that had been actors in making those acts, been accounted vilde, and sinners, and no doubt but that they should quickly have tasted of the cup of his displeasure.

4. Lastly, Consider, That in case that these obligations could have prevailed, yet what comfort or benefit should the Common-wealth have received thereby?

Ans. 1. We should have had the maintenance of a titulary King, and his Company, to have provided for.

Secondly, We should have had continual emulation and jealousies between the King and the Subject, or Parliament, who must have kept some armed Force for their defence.

For, can we conceive, That the King and his Favorers would ever have taken it well and quietly, to have been thus deprived of those things that they would have conceived to have belonged to all his pre­decessors always, and that no Record from the Creation (neither divine nor humane) could give a president for?

Thirdly, Do we think this would have brooked, if the Parliament must (in a full Body, consisting of Lords and Commons) have given their direction and consent to so many State-matters, from time to time?

Then (it seemeth to me that) it would have unavoydably followed, That the Parliament must have sitten continually, or at the least ve­ry often.

From which (or upon which) I do not see but that the Parliament-men would have been so wearied, that they would have sought to have relinquish'd this.

And (I do conceive) that the People would by this means have been distracted, divided, and molested with Taxations to bear this great charge, besides many other grievances I forbear.

Fourthly, To sum up all Mr Prynnes Endeavors together, they hold out thus much.

First, He laboreth to exalt him to the Throne, to that honor to be our Shepherd, our Governor; a man, who (I beleeve) God had appointed to death.

Secondly, He seeketh the setting up, and the continuance of a Kingly Government, which (I beleeve) God hath numbred and finished.

Thirdly, He seeketh to destroy, or to weaken those which were (in­strumentally) our best friends.

Fourthly, He held it safer for the Common-wealth, and more ad­vantageous, for to have the constant Government of the Common-wealth to be determined by such a great number of Parliament-men, rather then by one as chief, and other Officers, as Judges, distributed unto their several Charges: but how far this would have been from the pattern of the will of God revealed in the Scripture; and how far this would have burthened the people, and put them from their peace and comfort, I purpose, if God will, to shew afterwards, in the place thereof, more at large.

All these arise from this root, He seeth the Common-wealth to be troubled, and out of order; and (I beleeve) he labored painfully to cure and remedy those troubles: But God hid from his eyes what was the true cause, and thence proceeded his mistakes in the remedy.

Consider onely this task, When Moses sate, and the whole People came about him, from morning to night, it was too great a burthen both to him and them: But in case many Moses's, many Judges, had been appointed to sit, and determine every case of the peoples, then Causes must needs have been longer in the issuing them, and both the Judges and the People should have been more burthened; but I forbear in this place.

It is observable, That a disease truly and evidently known, it is in a ready and probable way to be cured with more ease, more speed, less danger, and less cost.

On the contrary, Physicians mistaking the disease, oft-times admi­nister such potions, as do more hurt, and do more endanger; So it is in this matter, the distemper is mistaken.

My advice therfore is this, That we follow the wisdom of God, revealed in the sacred Scriptures, without turning to the right, or to the left hand: For, I beleeve, if we do follow our own inventions in these weighty matters, Peace and Truth will hardly meet together.

If God help us to agree in this weighty point, namely, That our Go­vernors be such true Shepherds as come in at the true door of Gods re­vealed will, contained in the holy Scriptures; Then we need not to doubt but that such will love the sheep, and upon such God will bestow his blessed Spirit upon them, to guide them: Such God will own, and the People will finde the benefit by them, and will hear their voyce.

We are not left without hope, for God hath promised to restore Judges as the first, and Counsellors as at the beginning; then shall we be called a City of Righteousness, Isai. 1.26. And by this means [Page 41] we shall again acknowledg the great happiness that it is to have God to raign over us.

Now let us consider the other part of Mr Prynne his Speech and En­deavors, which was to render the Army as enemies to the peace and safety of the Common-wealth, as appeareth in the first leaf in the super­scription, or in the Directory to the Reader, that he might thereby point out to the Reader what he intended in the following Treatise, or matter of his Writings, the words are these, viz. The Armies Re­monstrance, Novemb. 20. is a way to speedy and certain Ruine, and a meer Plot of Jesuites to destroy us.

This (if we read and consider the substance of Mr Prynne in his Speech) will evidently appear, that he labours to render the Army as enemies to the Common-wealth, as those that sought to bring another War, and more bloodsheding, as those that were favorites to, and com­plotters with Papists, Jesuites, as those that sought the destruction of the Kingdom.

Let us now consider, whether this Charge were true or no; and first let us begin at the Root, after consider the fruit that groweth upon the Branches.

Mr Prynne maketh this the Root or Ground, That the Army la­boured to bring the late King to a just Tryal for the breach of Gods Laws, who is the King of Kings; he saith, That this was plotted by Jesuites, to the end they might hinder the re-establishing the late King in his Throne.

Now (when it is uprightly considered of) I believe it will appear di­rectly to be contrary to his Propositions, even as light is contrary to darkness, which appeareth, if we consider these two matters:

1. That the Officers held no correspondency with Jesuites, so known to be, nor did they favour the Jesuites so much as other men.

2. That if there had been many Iesuites in the Army disguised, yet it had been directly contrary to their Principles, to their Prosperity, to depose those Members of Parliament secluded or restrained; and likewise it was more contrary to the Religion and intentions of Iesuites, to bring the King to a lawful Tryal.

First, Touching the first, It is evident (in my apprehension) that the Army, I mean, the principal Leaders of the Army, held no corresponden­cy with the Iesuites; first, because their Tenents, their Religion, and their Practice was directly in opposition to the Iesuites: For if we consider this, that the Iesuites maintain the Worship of Idols, and they, [Page 42] the Iesuites, teach and maintain, That Ignorance is the Mother of De­votion, and to further that, they will not suffer the Lay-people to read the Scriptures in their own language; the Iesuites will not suffer the Lay-people to dispute religious matters, much less to speak to an As­sembly of People by way of Prophecy, and many other like matters, too tedious to rehearse.

Now if we do consider unpartially, the Army, both in their profession and practice, are directly opposite to these matters: And that the Army held no correspondency with the Iesuites, appeareth in this, because in all this War they used the utmost of their endeavors to pull down, or destroy, or captivate that party. Indeed it is considerable, that the Kings party were a great party of either Iesuites, or those that highly esteemed Iesuites, and by Letters and writing, discovered and intercept­ed, it too evidently appeared, that they held correspondency with them; but I never heard (that I remember) that the Officers of the Army were tainted with that infection, nor that any Writing was discovered, or other act done by them, that might lead us to have such hard thoughts of them.

And since that time we may take notice, That those Ministers that they appoint, or those that they favour, are such men that do teach sound doctrine, we cannot deny it: And likewise, let any Iesuite be produced, that they have preferred to the Ministry to this day, if there be any such (as I believe there are none) they came in, and remain, dis­guised, so that the Army doth not know them to be such.

Secondly, Let us consider this, That it was contrary to that which the Jesuites and Romish party all along labored after, for the Jesuites to desire that the King should be tryed, much loss that he should be re­moved from the Throne of Government; which appeareth plainly (if we will not be wilfully blind) in as much as the Romish Catholiques were chiefest men to help the King to get into his Throne, upon his own terms; They were the chiefest Enemies to those that feared God, such as they termed Roundheads, which were of the Armies side.

If the King had been restored to the Throne of Government, it is ap­parent that the Romish party should have had much more advantage by that, then in case the Army prevailed to do Justice upon him.

I would not spend too much time to light a Candle at Noon-day: Rev. 22.11. If any will be filthy, let him be so still; he shall shortly have his reward.

Now let us briefly consider of the fruits and success of the Armies [Page 43] proceedings since the late Kings death, because Mr Prynne prophecyed in exceeding large terms, That the bringing the King to condign and worthy punishment, for his breach of the Laws of the most high God, with whom is no respect of persons, This would bring upon us (saith he) a speedy and certain ruine, and more present and great Wars, and effusion of blood amongst our selves: This is the very substance of his Prophecy, to my apprehension.

Let us now judg true and righteous judgment, as in the presence of the most high, and glorious, and blessed God.

Is not the direct contrary of this Prophecy, in a great measure, ful­filled, and come to pass, which discovereth that this was no true Pro­phecy? This will evidently appeare, if we consider, That in the very time of the Kings death, God so wonderfully ordered it, that not one man lost his life (that I heard of) by any way, in standing up to rescue the late King, although it was not acted in a corner: This is a matter not to be passed without due consideration.

And from that time God did so wonderfully turn about the wheel of his Providence, That we have had peace and quietness, in a great mea­sure, both by Sea and Land, to this very day, in this Common-wealth, notwithstanding that the contrary party were numerous and bitter.

Can we possibly reply against this, wherein the very finger of God hath appeared, to the astonishment of Gods Enemies?

I do beleeve indeed, That some being led away with those apprehen­sions, That it should have been well pleasing to God that the King (though guilty of Idolatry, though guilty of much former profaneness, of much blood-shed in other places before this War begun; Though guilty in putting (or suffering, or causing many innocent persons to be put) to death, both in England and Ireland, and guilty of letting the wicked go free, and exalting them; Though guilty of the blood of so many thousand of English-men: Though guilty of the capital break­ing of Gods Laws, in not punishing and suppressing those horrible and openly known Blasphemers, Robbers, Adulterers, Whoremongers, and what not sins were committed openly (not in darkness, but in the sight of the Sun, in a continued way of wickedness?) Of which sins, so committed, with an high hand, it was not possible but that he must be guilty of them; Though guilty of many more sins, not here to be reckoned up:) I say, some have been led away through infirmitie, so that they thought that it would have been well pleasing to God that the late King should have been clad in Royal Apparel, and have washed [Page 44] out these spots, and been again exalted into his former Throne, and been made the Head, Guide, and Governor of so many thousands: I say, That for those that have been so misled through infirmities, I pray God give them sound and timely repentance, and lay not this sin to their charge.

It is well to be noted, That when David caused that one innocent man Ʋriah to be put to death by subtlety, 1 King. Chap. 11, 12. David gave sentence, that such a person should dye, and make restitu­tion; The Prophet tells him he was the man condemned.

Observe well, That David lay under this sentence till the most high God himself proclaimed a pardon to his person at that time; yet so, as that David should feel the breach of Gods Law; although it is to be considered, That David had been an eminent man for Gods honor many years before.

Let us further consider, That God hath, since the late Kings death, shewed his approbation; which hath appeared, if we consider, That before the late Kings death, as we had many Risings, which occasioned much trouble, danger, and blood-shed; so likewise, God frowned upon us in smiting the fruits of the earth, so that Corn, and most other pro­visions, failed, and were very dear: Whereby God did (to my appre­hension) shew, That he was displeased that the People, or those in whose hands it lay, were so slow in proceeding to punish so great an Of­fender.

But we may take notice, That since the late Kings death God hath turned his favorable countenance towards us wonderfully, as appeared by the Harvest of Corn; for they had seasonable weather to reap and to lay up their Corn in safety; and I hear the people in Cornwal and De­vonshire report, That their Corn yeelded more encrease in the thresh­ing, then former years, abundantly; in so much that one sheaf yeelded more Corn then two did in some former years: Our Fishing and Tra­ding hath prospered.

Moreover, God hath gone forth with our host, with our Army, so that which way soever they turn themselves, God maketh them to prosper, and victoriously to prevail; The very finger of God appeareth: I am ashamed, and even astonished, to finde any that should object against this; yet I find too many that will not see, nor acknowledg, these won­derful works of a glorious and righteous God.

Object. Some say, That the wicked may prosper for a time: Did not Nebuchadnezzar prosper? and did not Joab prosper? &c.

Answ. There is no reasonable proportion in these Arguments; for I do evidently see, That their Objections, in this kinde, arise from this root, namely, because they are partial, and unwilling that God should favor the now being Government and Army; for whom I do beleeve that, in the conclusion, both we, and the posterity to come, shall have cause to praise the name of the Lord for them.

These Objections arise not out of well ballanced meditations, for compare we Nebuchadnezzar, and other their victories against the Is­raelites, and we may read, That sometimes God suffered the Enemies to prevail against Israel; but how was that? it was by bringing a multitude of Enemies against a few Israelites in comparison: But that such small numbers, such weak men, upon such unequal terms of dis­advantage, should prevail against such great numbers of able men (in outward appearance, so well furnished and armed, with so great ad­vantages and encouragements, as in outward appearance) the Oppo­sites and Enemies of our present Army and Government had, I do be­leeve the like is not recorded, either in the sacred Scriptures, or in any humane Records. God driveth their Enemies before them, as chaff before the wind.

It is true, That if contrarily we look upon this Army and Govern­ment as those that love and fear the Lord, then we sometimes, in Scrip­tures, finde God doing wonderful and miraculous matters, exceeding these Victories, but not usually, for these are transcendent Victories.

But if we should look upon the Parliament and Army as upon Gods Enemies, I doubt not but I may safely affirm, That there is no Record, neither divine nor humane, that sheweth that God did ever do such wonders, give such victories, upon such unequal terms of disadvantage, to the Enemies of his Church and People; so many, and in so short a space of time, as these have been effected: The Lord open the eyes of all those that love and fear him.

Consider further, That in all these proceedings we may note, That our worthy (and dearly beloved) Generals have not aspired to any place of Government further then they have been evidently called: in all these Wars they have endured many perils, much affliction, much hardship; and when God giveth to them victories, they lay down their Conquests, and give those places into the hands of the State.

Consider that we may read of men, that had not such opportunities, as they have had, that have attempted and obtained Crowns and King­doms to themselves by violence.

Consider further, That in those Propositions that the Army, their Officers, propounded to the Common-wealth, to settle a Government, by men selected, through the Land, did they name themselves to be chosen into great places? No certainly; They put it further off, into the hands of others, who in after-times must have been their Judges? And further, The choyce of those they committed to others that were strangers to them: Whereby it plainly appeareth, That (according to that measure of Light (in that matter) that God imparted to them) they sought Gods glory, and the good of the Common-wealth, and not themselves.

Object. There are many other Objections very impertinent or in­considerate, as namely, That this State now suffereth many evil Opini­ons and Practices.

Answ. I could desire every man to take heed first to his own ways, for it is the practice of too many, to be careless in examining themselves, and forget, not altogether, that many now leap over the offences of the contrary party, and bury them in silence, or call evil good.

I do not doubt, but that the Government doth labour to suppress all known sin, and I believe that as God giveth to them time and oppor­tunity, we shall see it appear by their fruits, which God grant.

Something more I judg my self in duty bound to write, touching that Book entituled, The Sword of Christian Magistracy Supported, written by Mr William Prynne.

From the general consideration of the whole matter, as it is there written; and the manner thereof: Considering likewise what pains he hath taken in the alledging and searching so many Records of hu­mane Authors, of Emperors, Kings, States, Magistrates, the Consent of Ancient and Modern Writers, the Statute Laws of England: Considering likewise the great pains, time and charge he spent about the other his Labours, namely, that Speech of his to the House of Com­mons, dated the 4 of Decemb. 1648.

Upon the consideration of the whole, it causeth me to consider, how we are oftentimes mistaken, when we too earnestly, and with much care and industry, endeavor to attain matters, which could we accom­plish, (those things that we so affectionately labour after, which often­times we fall short of,) yet they would but little avail us, and often­times turn to our great disadvantage.

We often travel in those ways that are a great way about, when we might go a nearer and safer way, and attain the end of our journey with more ease and safety.

I do not judg, That it is unlawful to cite the Testimonies of other Records, besides the Testimony of the Word of God, but to spend much labour or time in the allegation of other Testimonies besides the Word of God contained in the Scriptures, the unerring Rule of Truth, I do conceive it ads but little strength to the cause, if it be a matter that bind­eth the conscience in holy duties: For when we alledg the Word of God, delivered by the Prophets and Apostles, (men immediately sent by God) this cometh with the Authority (and hath the Majesty) of God stamped upon it; this cometh with power, it searcheth, tryeth and convinceth the heart, and inward affections, it is like a two-edged-sword, it pierceth speedily unresistibly: The Writings of men are not useless, but being compared with the Word of God, they then are but as a candle compared with the Sun. Now for men that would walk by the benefit of the light, (and desire that others should walk by the same light) for such men to spend so much pains, to light many candles to shew the way, (then at noon-day, when the Sun shineth in his strength) is not to so much purpose.

The Word of God cometh thus, namely, Thus saith the Lord, &c.

But when men alledg the Testimonies of other Writers, they must come clad in this habit (namely) He saith.

2. It often cometh to pass, That when we are so intent, so studious, and spend so much time in searching, examining, and alledging so many other Authors, (besides Gods unerring Word) it often cometh to pass, that we are too short in our allegations of the Word of God it self, the lively and clear Fountain of Living Waters.

3. By this means of looking too much upon humane authorities, and neglecting (or too little taking heed) to the Word it self, it cometh to pass oft-times, that humane Authors, varying in their judgments, lead us aside into those Errors that they hold.

4. From this Root it cometh to pass, that the Servants of God are too much slighted and despised, for they being conversant, and studious chiefly of the Word of God, they are but meanly respected, because they come adorned and decked chiefly with plainness and simplicity: Paul cometh thus apparelled, 1 Cor. 2.4. Neither stood my words, and my preaching in the intising words of mans wisdom, but in plain evidence and power. Was not this the cause that Christ Jesus was so much de­spised? Was not this the cause that his Apostles and Disciples were despised? Read 1 Cor. 2.11, & 13. Which things also we teach or speak, not in the words which mans wisdom teacheth, but which the Ho­ly Ghost teacheth.

[Page 48]5. Oft-times this (being adorned or apparelled so much with the authorities of so many other Writings besides the Word) lifts us up in our affections, to presume more then is meet, and causeth us to despise many of Gods Saints, and little ones, that are not thus apparelled with so many humane authorities: And (I believe) it too evidently appear­eth, that from this very Root is sprung up such a flame of fire, that will with much difficulty be quenched: God grant it may be quenched.

6. My Endeavors are primarily the glory of God, and that Peace and Truth may meet and kiss one another.

To all those that earnestly and heartily desire and endeavor the same, namely, Gods Glory, Peace and Truth, I doubt not but that I may safely and boldly say, That if they deck themselves inwardly with lowliness of mind, let them be but low enough in their own eyes, (let them but learn of Jesus Christ to be humble and meek, a lesson much urged by Moses, the Prophets, Christ, and his Apostles, and yet how little do we profit?) and I doubt not but Gods Name will be much honored, many of our brethren will be much edified, the weak much strength­ned, our selves much more approved in the hearts of others, and the flame of the fire of hatred and contention will be much abated, and thereby we shall possess our own Souls with more peace, and Peace and Truth will meet and embrace one another sooner.

Dear Countrymen, and Christian Friends, Be not many Masters, knowing that we shall receive the greater condemnation, Jam. 3.1. As if the Apostle should say, Consider, that by these contentions we shall receive no profit, but much loss.

Now consider, whence come our contentions? come they not through pride? Yea certainly they do, witness the Prophets and Apo­stles; consider, That God resisteth the proud, and giveth grace to the humble and meek, Jam. 4.

God will teach the humble his ways, Psal. 2.

Oh Brethren, Countrymen and Friends, That I could prevail with you in this particular, That you would forbear one another, and instruct one another, and build up, and edifie one another in love; Let every man esteem other better than himself: Let there be no root of bitter­ness amongst us.

Psal. Wait upon God patiently, and he shall bring it to pass; thine eyes shall see it, and thy heart shall be glad.

And this I doubt not, but that I may safely affirm by the sacred Au­thority of Gods revealed Will in his Word, That if ever thou shalt meet [Page 49] Christ Jesus as thy Husband, in his Kingdom, to thy comfort, thou must come to him as a Bride prepared for her Husband, (in which preparation this is a principal part) namely, to be inwardly adorned, inriched, and furnished with lowliness, with humility. Pretend what faith in Christ thou wilt, or canst, whosoever thou art, if thou hast not this grace in some good measure, thou shalt never meet Jesus Christ to thy comfort.

Excuse me, dear friends, if I digress, or be large (though not large enough) in this matter; for this is a principal preparation to the way where Peace and Truth dwelleth: Time bids me forbear.

To return to the matter of Mr Prynnes Book: in the Book entituled, The Sword of Christian Magistracy supported, I finde therein many precious sentences alledged, or taken from of the Word of God, out of the Word of God, being the very authority, the very writings of the Apostles and Prophets: These Scriptures come to me with authority; I consent unto them, whether they were written (before the Coming of Jesus Christ in the Flesh) by the Prophets, or, since the Coming of our blessed Saviour, by his Apostles, I acknowledg them all, and re­joyce to consider the splendor, beauty, excellency and comfort that is contained in those Scriptures. For whether such sentences were writ­ten, before Christs Coming, by the Prophets, or, since his Coming, by the Apostles, they were all Gods Ministers, his Messengers, his Embas­sadors, blessed Messengers, God sent them, his Word is true and faith­ful, unalterable.

I consider, That God that sent those sentences is not, as man, vari­able, that is to say, of several mindes, but is the same yesterday, to day, and for ever; Therefore I hope God will not so far leave me, as to re­fuse the authority of his Word; for I had rather my tongue should cleave to the roof of my mouth, and that my hand should lose its use, then that I should refuse or dislike the Word of God, the rule or square of Jerusalem, and one of Jerusalems chief joys. Within that pre­cious Word is contained all those precious streams that refresh and make glad Jerusalem, the City of God. God hath magnified his Word above all his Name, Psal. 138.2. I hope none dare presume to speak any thing, to cavil against the Word of God.

Most of the sentences, so alledged by Mr Prynne, being the Word of God, I do acknowledg (and to my understanding) they are of moral equity and use: I do except against none; I have not exactly view­ed all.

I do acknowledg likewise, That he hath drawn many necessary Ob­servations and Conclusions from the Scriptures, such as (I do beleeve) are agreeable to the Will of God, as they are the truths of God. Yet I should humbly desire M. Pryn to review his Labors, wherin, I do beleeve, he may (if God help him) finde cause to revoke certain matters there in that Book contained.

Two things, in my apprehension, are very offensive and sinful:

First, The jeering, or deriding men, under the names of the Saints, or the Brethren.

Secondly, For that it seemeth to me that he doth turn the edg of the Sword against many of those that love and fear God, and desire to do his Will.

In the first leaf (in his Epistle directed to the House of Commons) I finde him use these expressions, To M. Dell and his Independent Saints; and the like again is used, fol. 2. Mr Dell and some of his Saints: and in the same leaf again he expresseth himself thus, Saint Lilburn, and Saint Overtons; And a little further thus, The Sectaries and Inde­pendent Saints: Thus in divers places he reproacheth many under these names of the Saints and the Brethren, and such like terms.

To my understanding this is a just cause of offence:

First, Because this name of Saints, and of Brethren, are not in them­selves evil, but they are used and approved of in the Scripture phrases, as Deut. 33.2. He came with ten thousands of his Saints. Psa. 31.32. O love the Lord all ye his Saints. Dan. 7.18. The Saints of the most high. Mat. 27.52. Many bodies of Saints. Rom. 1.7. Called to be Saints. And so the name of Brethren, Deut. 15.7. & 33.9. Psa. 122.8. For my Brethren and Companions. Rom. 12.1. I beseech you therefore Brethren. I do beleeve, That it is unbeseeming a Christi­an, to call any other Christian, or any man [Saint] by way of reproach; We may not play with holy things: God giveth this name of Saints and Brethren to his Elect, as a Title of honor and respect: It cannot be good for any to reproach another with the title, or badg, or cognizance of his own profession.

Secondly, Because there is more then an appearance of evil in such expressions by way of reproach: It was the custom of the Heathens to upbraid the Christians by those names, by way of disgrace. And it is the guise and custom of too many profane English, at this day, to scoff and scorn those that truly love and fear God under those names of the Saints, or the Brethren. Do we not know that this is properly [Page 51] and truly our Titles, our names that we ought to own? For if we be not of the number of the Saints, of the Brethren, it had been better for us that we had not been: The ungodly are apt enough, and too apt to learn this custom; we need not to put words into their months.

2. Touching the second matter offensive, it is because he doth often direct, or incite the Magistrate against Separates, Anabaptists, Inde­pendents, &c. under these names, in so much that the outward shew of his Writings strikes much at all of these sorts.

For the name of Separates, there are few (that doubtless he intends) that call themselves by that name. But thus much I should say for that matter, M. Pryn himself is a Separate in some sence; He is, or ought to be separated from the evil works of the Devil; he will acknowledg that he will separate from those works. Secondly, He is (I beleeve) in judgment and profession separated from Idolaters and Ʋnbeleevers. Thirdly, He is separated, or ought to be separated, from false doctrines, and from the openly known, obstinate, and notorious, sinful, unrepent­ant sinners. In these sences (I conceive) he will allow of Separation: Therefore all Separation is not unlawful.

It maybe those Separates, that he intends, go something further; They separate likewise from such Congregations as are out of order, conceiving that where order is not, there will be confusion in the admi­nistration of holy things; conceiving that thereby Gods precepts must be made voyd by such confusions: There is not power in the Church to purge and reform things amiss in the Church. Thus much I would say, That, I beleeve, amongst that number there are many of those little ones, concerning whom Christ saith, Mat. 18.6. That it were better that a milstone were hanged about the neck of them, and that they were cast into the Sea, that shall offend one of them that beleeve in the Lord Jesus Christ.

I shall propound to consideration the case, first of the Anabaptists (so called;) These deny the Baptism of Children, (this I beleeve is clearly their error,) yet if they differ in this point onely, why may they not be suffered to live in love and in peace with us, so long as they lead a godly, a peaceable, and a quiet life? If they do not rail (or speak evil of Baptism it self) but onely differ concerning the circumstance of the time when it should be administred. Let us consider that we our selves do not tie the Dispensation (so to an hour, or to a day) but that upon several occasions we do differ: So it is to be considered concern­ing divers other Opinions, so long as they lead a godly, a peaceable, and [Page 52] a quiet life, why may not they live lovingly and peaceably amongst us?

Consider circumspectly, That concerning all persons (that were not of the natural seed of the Israelites) there is no part of Gods Law (I beleeve) that doth command or binde them to partake with the Isra­elites, either in the Passeover, or Circumcision, nor in other holy du­ties that were peculiar or proper to the Church of God.

Consider likewise, That there is no precept (I beleeve) in the Gospel that giveth authority to Magistrates to force men to beleeve or practise such holy duties: This is considerable, That God hath expresly given power and command to Governors, in divers cases, to punish matters of commission, or evil things, provided that Governors go not beyond the rule. I am no Judg in these matters, therefore these matters being weighty, I shall refer it to those that God appointeth to judg.

This I would say to all men, to all Opinions, Let us keep close to Gods rules, that so God may chuse our Governors for us; and let not us then fear, for if Governors be of Gods sending, God will bless them with his Spirit, they will love the Flock, and give true and righteous and merciful judgment.

The point is weighty in matter of Separation; I dare not presume to determine many points in controversie about that matter: I do ac­knowledg (that I do conceive) That Reformation is more agreeable to the Will of God then rigid or total Separation: But here I speak onely to defend them from more violence then (I conceive) is meet.

But further, suppose that things, matters, in and concerning the Worship of God, be so unsetled, or disordered (to their understanding) that they can see no other present way to please God but by Separation; I had rather leave them to God to judg, then rashly to sentence them: I am no Judg in this matter, therefore I leave it to them to judg the cause, whom God hath appointed for that purpose.

Touching the Independents, I could wish that none would acknowledg that name, without due and circumspect declarations of their intents touching Independency. For there is a direct and total Independency, and there is an Independency according to that reference, or object, or matter, with which it is compared, or to which it is referred: As for instance, if God command one thing, and the Magistrate command that which is directly contrary thereunto; in this case a man hath no such dependance upon the Magistate's Authority, but that Gods com­mand is to be kept, although thereby the command of the Magistrate be neglected: And I beleeve that this is the true intent of those (or [Page 53] many of those that are called Independents. On the contrary it would be a great Error to conceive, That the Magistrate is not to meddle in spiritual matters, as duties of the second Table; for the Magistrate watcheth for Gods Glory, he is to see Gods Laws kept, and the Delin­quents punished, according to a Rule prescribed by God, whether it be for the breach of the Duties of the first or second Table; and for the distinction of Spiritual and Civil, this is evident, That the breach of any Rule, of any Command of God, is of a spiritual nature, and either we must acknowledg no punishment for any sin, or else for all sins accord­ing to a Rule: This is only to be referred to the wisdom of them ap­pointed to judg; many are afraid to acknowledg that power which God hath given to Governors, namely, because so many Governors have exceeded the Bounds and Limits of the Rule prescribed, and by that means many have been persecuted that should have been spared.

Now that which offendeth in this work of Mr Prynne (in my appre­hension) is because he striketh too generally, and by that means endan­gereth many that should be spared and helped.

I would not engage to try the equity of the whole work of The Sword of Christian Magistracy Supported, because I believe God hath not called me to that work, I shall leave the consideration of it to those, that God hath appointed to judg.

The Cases that will come to be tryed in this kind, or of this nature, are many, and differ much according to the Objects and Circumstances, and cannot wholy be so determined, but that much must be left to the wisdom of the Governors.

Concerning the death of the late deposed King, Mr John Goodwin hath learnedly tryed and determined the justness thereof, (to my best understanding,) to whom I should refer the Reader; only a word or two I conceive may not be impertinently spoken concerning that matter.

The first thing that I propound to consideration is this, namely, Whe­ther that at and before his Tryal for his Life, his Judgment and Exe­cution, he was properly a King, or was deposed from being a King, so that in that condition may we not look upon him as one that had been King, but for such just cause deposed, that to the equity thereof, both the Houses of Parliament, together with the Army, and the Common-wealth, consented, and were actors therein, and consented thereto?

Doth not this evidently appear, if we consider that the Parliament [Page 54] formerly, many and several times, by publique writing, declared, That the King was so far a Delinquent, that they were forced to disclaim his former authority, and to take up Arms against him? In the prosecution of Justice, they subdued the late King, and his party: Now in this condi­tion the King remained, not being restored to his former Kingship, which being considered, will it not appear, That those that gave sen­tence against him, and those that brought him to his Tryal, and did cause Justice to be executed upon him, did not take away the life of a King, but of one that had been King, and hoped so to have been again?

Secondly, I do propound to consideration, Whether it be not lawful to desert, and to depose Kings, and to bring them to punishment, for the breach of the Laws of the most high God?

This (I believe) appeareth plainly, if we first consider, That both King and People are all Gods Subjects; God is the King of Kings: God saith, That one Law shall be to all, Exod. 12.49.

It is to be considered what God gave Joshua in charge, Iosh. 1.8. Let not this Book of the Law depart out of thy mouth, but meditate therein day and night, that then mayst observe and do according to all things that is written therein.

To this very purpose God speaketh the same matter as the duty of Kings, Deut. 17.18. And when he shall sit upon the Throne of his Kingdom, then shall he write him this Law repeated in a Book.

Vers. 19. And he shall read therein all the days of his life, that he may learn to fear the Lord his God.

Vers. 20. That he may prolong his days in his Kingdom, &c.

From these places it appeareth. That both Ioshua and the Kings were to be subject to Gods Law, otherwise God would have left them to their liberties, but contrarily God doth directly impose upon them the diligent observation of all his Laws.

2. We may note, That the breach of Gods Laws were punishable in Kings, plainly implyed in these words, That it may go well, that his days in his Kingdom may be prolonged; By this we may plainly see, That on the contrary, if a King do neglect and transgress Gods Com­mands, then his days in his Kingdom may be shortned.

The end wherefore God doth expresly charge them to regard the Law, importeth plainly, that it was to that end, that it might be their Rule and Bounds: And so likewise, if by diligent need to Gods Laws the days of Kings may be prolonged, then on the contrary, for the neg­lecting [Page 55] (and much more for the grievous breach of) Gods Laws, their days may be shortned.

To this purpose we may read, That although Ioshua were a man that was placed as Governor over Israel by God himself, and although he were so eminent a man for piety, a man that had long and constantly walked in the ways of God, of whose godliness the people had had long experience; yet observe what the people answered to Ioshua in point of their obedience, recorded Josh. 1.16. Then they answered Jo­shua, saying, All that thou hast commanded us we will do, &c. Vers. 17. As we obeyed Moses in all things, so will we obey thee; only the Lord thy God be with thee, as he was with Moses.

Hence we may observe, in these words, Only the Lord thy God be with thee, as he was with Moses, is plainly implyed a conditional sub­jection in the people; as if the people should have said, We desire to be excused, in case that we do see it appear by those fruits that thou bringest forth, that God is departed from thee, and that thou forsakest those paths in which God hath commanded us to walk, and hath com­manded thee to observe, in such cases we will be free, we do not pro­mise to be obedient to thee: This is a plain conditional engagement, implyed plainly in those words, Only the Lord thy God be with thee, as he was with Moses. There is no King, Emperor or Governor whatsoever, but they are included all of them within the Rule of Gods Law, that is to be the Rule and Guide of all their Actions, the Bounds thereof they may not pass by, turning aside either to the right or to the left hand, nor by adding to the Commandments of God, nor by taking any thing from Gods Commandments. Moses was a notable, excellent, and eminent Example to Governors, he observed Gods Laws willingly and circum­spectly, so did Joshua, and all those Judges that were chosen immedi­ately by God: Thus David did endeavor to walk in Gods ways, and some of the Kings of Israel, although they lay under great temptations, being lifted up so high in the opinions of the people; these all acknow­ledged the Law of God to be their Rule, their Guide, and their Bounds.

For the breach of this Law old Eli was punished with temporal death, although in his own person he were circumspect and obedient, yet because that he suffered Gods Laws to be violated by his own sons, God is so provoked, that he taketh away his sons by the sword, and the father by an untimely death; an eminent pattern for Governors to look upon.

Governors are leading men, their example is more prevalent then [Page 56] others, they do more hurt then others by their evil examples, therefore great men shall be greatly tormented.

God spared not Kings that broke and violated his Law: Saul, though he was chosen to his place by God immediately, and therefore was anointed with oyl after an extraordinary manner, yet when he went beyond the Bounds of Gods Commandments, though it were in offer­ing Sacrifice, a matter good in it self, yet because it was more then God commanded, God cast him out of his place for it. If we add to Gods Will revealed in his Word, we sin, or if we deminish.

Object. But is there any president or example that warranteth a people to depose and punish their Governors?

Answ. The condition expressed, and recorded in the Book of Joshua, doth plainly hold out, That the whole body of a people, or such as re­present, or are Deputies for the Common-wealth, or part of that body, may, in cases wherein their Governors act not for God, but contrary to his revealed Will, in such cases (I conceive) the Word, recorded in the Book of Joshua, plainly warranteth, and teacheth people, That they ought to make such exceptions: This people that gave Joshua his An­swer, were a part of the people; And although this Covenant, or Ca­veat, had not been expressed, yet it had been the peoples duty and wis­dom to follow him in Gods ways, but not other ways.

If we take notice, and consider that place, recorded Numb. 25.1. The people began to commit whoredom with the daughters of Moab, &c. The people for this cause were commanded by God to slay those Go­vernors that were guilty in this matter; The Lord said to Moses, Take all the heads of the people, and hang them up before the Lord a­gainst the Sun, that the fierce wrath of the Lord may be turned from Israel, Numb. 25.4.

Now this sheweth, That it is Gods Will that Governors shall by the people be punished in such cases as are notorious breaches of Gods Law; for although these Governors were not equal, but inferiour to Moses, yet they were Governors of the people; as for example, all Governors are not Emperors, nor all Kings, nor all Judges, of an equal rank, yet they are all of one kind, Gods Law bindeth, and hath the same authority over all.

But further, consider this, it is there recorded for our learning, Num. 25.6. That one of the children of Israel brought unto his brethren a Midianitish woman, in the sight of Moses, and in the sight of, &c.

Note, That this man was a Prince, Vers. 14.

Vers. 7. And when Phineas the son of Aaron saw it, he rose up, &c. and took a spear in his hand, and followed the man of Israel into the Tent; and thrust them both through, &c.

From this Text it plainly appeareth, That in such openly known sins Princes are liable to punishment; nay further, That God taketh this as a matter that is so acceptable to him, that he rewardeth it with an extra­ordinary commendation and reward.

Vers. 10. Then the Lord spake unto Moses, saying, Phineas, the son of Aaron, hath turned mine anger away from the children of Israel, while he was zealous for my sake amongst them, therefore I have not consumed the children of Israel in my jealousie. Vers. 12. Wherefore I say unto him, Behold I give unto him my Covenant of Peace.

Here note, That Phineas stood not to search over the Punctilioes of the Common Laws, neither was he a Judg, nor ordinary Officer to put men to death, he stayed not till this man was tryed by his Peers, but he considered that God was highly dishonored, the case was extraordinary, therfore, he put his life in his hand, and couragiously & zealously pursued the transgressor, and slew him, this is recorded for our learning; Rō. 15.4. Whatsoever things are written aforetime, are writen for our learning.

It is to be admired, That people they should be offended at the Ar­my, and at some of the Parliament, because they executed Justice upon such an offender as had sinned in the sight of the Sun, by setting up Idolatry; that had sinned, in shedding innocent blood; such an of­fender as was tryed and found guilty to the knowledg of the Land, and by the opinion of Lords, Commons, Army, and People, witness their Writings in Print; and is this so hainous a matter?

This maketh me call to mind the Prophecy, Revel. 18.16, 17. Alas, alas, that great City that was clothed in fine linnen, and purple, and scarlet, and guilded with gold, and precious stones, and pearls; For in one hour so great riches are come to desolation: And every ship-ma­ster, and all the people that ocupy ships, and whosoever doth trafique on the sea, shall stand afar off, and cry, &c. But what saith the Spirit of God? Vers. 10. O Haeven, rejoyce over her, and ye holy Apostles, for God hath punished her to be revenged on her for your sakes.

Dear Friends, you that are not drunk, but in good frames of heart, consider, that this great Tower of Confusion is fallen; the Prophets foretold of these days, Isaiah, Daniel, Hosea, Micah, and others, they tell us plainly, That corrupt Governors must down; I believe the time is accomplished that God did in his counsel determine these matters, [Page 58] therefore hang down your heads no longer, but you that wait for the Salvation of Israel lift up your heads.

I pray you, Countrymen, note, That the Army and the Parliament they being zealous for Gods glory, they put their lives in their hands, they look all oppositions in the face, they executed Justice upon an of­fender; this was Gods work that guarded them with strength, this act of theirs was beyond their own abilities: I pray you compare this act with that of Phineas, is not there the same cause in the offender? Is not the zeal of Phineas and their zeal like in the very countenance, and of near affinity? And hath not God crowned this act of theirs? Consider, that God hath blessed the fruits of the earth, and hath enrich­ed our barns and stores; Hath not God blessed us in our fishing abroad? not the like for many years before: Hath not God blessed us by gi­ving us Victories at Sea, and Victories at the Land? Whithersoever they turn themselves they are blessed, since the death of the late King.

This maketh me commend to your consideration that blessing that God gave to Joshua, and is acknowledged thus, There was not a City that God delivered not into his hand, nor place was too strong for him: Consider it well, and apply it. If any will be obstinate and blind, let them be so, I cannot help it.

But to go on, in 2 Kings 11.15 Jehojada the Priest commanded the Captains of the Hundreds that had the rule of the Host. Vers. 16. And they laid hands on her, &c. and there she was slain.

We may here observe, That there is a president recorded in Scripture that sheweth, That when a principal Governor shall do evil in the sight of the Lord, the people did account it to be their duties to punish such great offenders and offences by death; thus was Jesabel slain.

The example of the Israelites likewise is considerable, 1 King. 12.20. where the ten Tribes by reason that Rehoboam would not hearken to them, in easing them of those Taxations that they said were too heavy, they therefore deposed or rejected him from being their King; for al­though that Jeroboam forsook Gods Commandments afterwards, that was his sin: But touching their act in casting off, and renouncing all obedience to Rehoboam for his sin of oppression, God plainly alloweth that, and owneth that act of the peoples, as appeareth, 1 Kings 12.24. Thus saith the Lord, Ye shall not go up, nor fight against your brethren; for this thing is done by me. The peoples sin lay in another way, They enquired not of the Lord who should govern them, therein lay their evil: From that root sprung up their error, and this error was the very [Page 59] cause (I do undoubtedly believe) that they had so many corrupt Go­vernors that ruled over them: It may evidently be seen, that men usu­ally run into extreams, and all is, because they are not circumspect in following Gods Commandments, they depart from the Rule.

Now, dearly beloved Countrymen, I judg it will be seasonable (be­cause such precious liberties are not usual) to consider a little what our condition is, and what we are, and in what relation we do truly stand, according to the true Rule of Gods sacred Word, the most blessed and unerring Rule of Truth.

God in great, rich and singular mercy (undeserved by us) hath put a great difference between us and the beasts of the field, and between us and these sensless creatures, lands, houses, and such earthly inheritances. How cometh it then to pass, That when a King dyeth (the breath is scarcely out of his body, or his body quite cold) there is such post-haste, such running and riding to proclaim one King in his room; what is the matter of such great haste? surely there is something in it: Do they not take us, as young heirs take their fathers inheritance, as beasts, lands, houses.

This maketh me to consider sometimes the manner and actings of such men of War as do live upon the labours of honest and true men; they, when they espy a prey, presently up top-sail, top gallant sails, and all the sails; it were oft-times better for the true honest and plain-deal­ing men, that they should make less haste: observe it well, your honest Merchant men make less speed to pursue after others, because they mind their own: Surely Moses, that godly man, made no such haste, nor did the good Iudges of Israel, they stayed till they were called by God.

Certainly I should note it to be the Character of a good Shepherd, or Governor, when they do first consider the great weight and concern­ment (for Gods glory, and for the peoples good) that Government is of; certainly if it be heartily and duly considered, there is not just cause for so great haste; Moses and Gideon, and the rest, considered the great weight, for saith Moses, My abilities are but weak; and Gideon said, he was but mean (in his own esteem) for such a work; it is like they considered, That except God did in an extraordinary manner promise to assist them with his blessed Spirit, they should be insufficient for so weighty employments.

Indeed if any look at their own glory, and ease, and worldly riches, it is no marvel then if such make speed: but consider, that if any want Gods blessed Spirit, into what a truly miserable condition do they [Page 60] plunge both themselves, and those poor people that must be judged, preserved, and protected by them? I do confess, I see no such cause of haste, when matters are truly considered of: There will or would be less bloodshed, and more peace, if men were truly consciencious of their duties; Crowns would be of less esteem.

It is well to be noted, That in the first and purest times, God owned and blessed the people as his proper and peculiar inheritance, and so carryed himself to them; for Moses had children, yet God so honoured and loved the people, that he did not leave them, the people, to the Judges, as their inheritance, (although the Judges were blessed Judges) but did keep them as his own inheritance, and so provided men, (whose inward affections he knew) and God did immediately appoint Judges himself for them, and those God blessed with his good Spirit all of them; such did not claim the people as their inheritance, and so leave them as beasts, lands, or houses to their children; this continued all the time of the Judges: But when the people preferred their own inventions before the wisdom of God, and would be governed by a King, and so cast off God from raigning over them, then a declining people, and a forsaking God: Not long after God made David a promise, That some of his po­sterity should hold the people as their inheritance in some proportion; Government went then by Succession.

But consider now (beloved Countrymen) That there is no King up­on Earth hath such a promise as David had; now the partition wall is broken down, God is reconciled; if we believe therefore for any King now to claim Government by Succession, they must shew some Char­ter, some gift from God for it; for my part, I have searched the sacred Re­cords of Gods Will revealed, and in all the Word of God I can see no such Scripture; if they can shew any hidden light, let it be shewn, that I may see it too, but till then I shall conceive, that we (Believers) are Gods inheritance, and God, by my consent, shall be our King, and appoint our Governors in his own way, and then I am sure this people; I, and my posterity may rest in secure peace, for then God will not fail to bless such Governors with his good and blessed Spirit.

Beloved Countrymen, GOD hath preferred us in honor above beasts, or lands; and shall we like those asses, beasts, prostrate our selves to such a servile condition?

Object. But suppose a King can say, His forefathers obtained the Kingdom by the Sword, by Conquest?

Answ. I look upon that as the worst and meanest title of all: For [Page 61] our Indians (that know not God) can shew such a title for their unjust encroachments upon other mens Lives and Estates.

And consider, That that man that possesseth but the Goods or Lands of another mans by violence, shall hold that no longer then till the other man hath power to take them again: but we acknowledg a God, and his Word must be our guide.

But further consider, That suppose that we should grant to a King as good a title to Government as Moses, Joshua, Saul, had, who were men immediately appointed by God, (which no King (I beleeve) can shew the like) yet these could not rightfully claim the people as in­heritance to leave to their Children, that is Gods proper right, and God is a jealous God. Kings must therefore shew such a Promise, made to them by God (and recorded in Gods Word) as David had, or else I must desire leave to be excused, if I conceive that I and my posterity, through the gracious bounty of a good God in Christ, do look upon my self as free, and not as a bond-man.

And yet further, Could Kings shew as good a promise as David had, yet God must chuse the man which should be Governor; For Gods Word is express, Deut. 17. Thou shalt make him King whom the Lord thy God shall chuse: This is a sentence recorded, and never repealed to this day. There is an apparent difference in Gods Word, between man chusing the man, and God chusing the man, Samuel had order from God to appoint one of Ishai his sons to the Government and yet nevertheless God would not give Samuel that priviledg to chuse the man, God reserved that honor to himself: Good it had been for the people, had they kept close to God in that particular.

Beloved Country-men, Custom hath worn out Truth; but let us enquire for the old and good ways of our gracious God: Christ saith, It was not so in the beginning.

Further consider, That all Governors, high and low, they are all sub­ject to Gods Commandments, both to do, and to suffer; For if we should admit that the Chief Governors (call them by what Titles you will) were to be free from punishment, should we not by that means diminish part of Gods Laws, which containeth two parts, namely, for man to do, or to suffer?

Consider further, That that Law of God that bindeth all men (with­out respect of persons) to the observation of it, must of necessity al­low a way for the observation of it; would it not otherwise shew an imperfection in it?

Now for men to say, That chief Governors are onely accountable to God; Consider that God is in Heaven, and hath given us his Laws, wholy to be observed upon Earth, by all men, high and low, either by doing, or suffering; therefore we, having Gods Laws upon Earth here below, must see them observed by all men, by doing or suffering. Is it not an absurd thing to say, That when a man breaketh Gods Laws upon Earth, he must be punished onely in Heaven? and in the mean time be suffered to run forward to do more mischief: There will be another account to be given there, and other punishments, without Faith and Repentance.

Consider further, That God, for the sins of Kings, gave commission to men on Earth to put them them to death, read 2 King. 9.7. And thou shalt smite all the house of Ahab thy master, that I may avenge the blood of my servants the Prophets, and the blood of all the ser­vants of the Lord: For the whole house of Ahab shall be destroyed. Now note what followed; 2 King. 10.30. And the Lord said unto Jehu, because thou hast diligently executed that which was right in my eyes, and hast done unto the house of Ahab according to all things that were in my heart; therefore thy sons, unto the fourth generation, shall sit upon the Throne of Israel. Now (before this) we may note, That Jehu had not onely slain Jehoram, 2 King. 9.24. but also Aha­ziah King of Judah, vers. 27. We may observe, That this Ahaziah was noted to do evil in the sight of the Lord; Chap. 8.27. And there he is noted for marrying a woman addicted to Idolatry; after this God commendeth Jehu.

This I beleeve, That in all parts of the World where Kings are, and are lawfully (according to Gods will) made Kings, if I were there pre­sent, I should labor (in all lawful matters) to be obedient to them; and I beleeve that it is the duty of all men so to do: But in any place, where ever such Governors shall turn from Gods Commandments, and shall draw people from Gods Service, and shall (in stead of feeding, defending, and seeking the good of the Flock) [...]ek to devour and de­stroy the Flock, doubtless Gods Laws have force against them in such cases: And also, if in Gods way I might be free, I should chuse it much sooner; for servitude is not pleasing. But where Governors are called by God, in his own way, there God will bless them with his good Spirit; Therefore I chuse willingly to be obedient to such, be­cause that is my greatest comfort (under God) and is indeed true Liberty.

My purpose was to have been large in this matter; but there is come to my hand a Book written by one Mr John Goodwin, called, The Defence of the Honorable Sentence passed upon the late King by the High Court of Justice, to which Book I refer the Reader for fur­ther satisfaction; He hath written largely, learnedly, and faithfully up­on that subject, so far as I am able to judg.

I should desire all men to wait patiently upon God, and I do undoubt­edly beleeve God will further clear these proceedings. I do beleeve the time is come that the Government by Kings is finished in our Land: To my best understanding the Prophets speak evidently, That God will restore Judges as at the first; Then shall we be called a faithful City, a City of Righteousness, Isai. 1.26.

Now I shall humbly crave leave of the Ministers and Messengers of the Lord, that I may, without offence to them (or to any others, for I desire to walk without giving any just cause of offence to any man whatsoever) speak a word to them.

I do perceive divers of the Ministry do, or have taken offence at the proceedings of the Army, and of the present Government.

Beloved, dearly beloved Fathers, you are men whom I love, and have in high estimation for your works sake; How beautiful are the feet of those that bring the glad tydings of peace and of salvation!

I desire that I may propound to your consideration some few lines: You see that by reason of the late Wars (and because the State hath yet had so much business) there is not that Reformation of many things amiss, as it were to be (and is) desired.

I pray you to consider, you are conversant in the meditation of Gods Law; You (I beleeve) exhort the people to turn from their evil ways, and to be obedient to, and observant of Gods Laws: I humbly desire you to give a good example to the people, they look much upon your actings; You study the Word of God; I beseech you do not hinder the work of the Lord: If you desire Reformation let it be done or­derly, and then it will prosper; Therefore I pray you to strengthen the hands of the present Government, which I beleeve do truly endeavor to do Gods will: encourage the Army, with whom Gods gracious pre­sence is evidently to be seen. There are offences too many abroad; but woe be to them (saith our blessed Saviour) by whom offences do come: I do beseech you to consider whether or no, there would not have been much more Reformation, if you had not drawn back, and discouraged in a great measure this present Government.

I humbly beseech you, (if you know any that do publiquely sow or stir up strife) I pray you to perswade them to forbear. Consider I pray you, you know that a Kingdom divided is dangerous, and it cannot stand with safety and comfort. I pray you call to minde that motherly and tender respect Rebecca shewed to both her children; Esau being offended with Jacob, Rebecca doth not seek to make a party, although she knew that Jacob was her obedient son, and had obtained both the birth-right and the blessing, by means whereof Jacob was truly Esau his superior; but she considered the dangerous consequences of mani­fest division between such neer relations, between Brethren; There­fore she rather parts with her beloved son Jacob, and giveth Jacob this reason, Genes. 27.45. Why should I be deprived of you both in one day?

I pray you consider that we have suffered much already: If any should endeavor to bring new and more dangerous breaches, would it not be very grievous? Are there not some that by their publike practises have so divided our families, and our friends already, that one friend dareth hardly trust another?

Consider I pray you, That this present Government are men that seek your honor, your good, and your peace, so far as God sheweth to them that it may be for Gods glory and the good of the Land: and would such discontented men forbear such direct and such palpable provocati­ons, I beleeve the desires of this Government is to honor and respect the Ministry yet more.

Consider what will be the issue of such mens endeavors that seek to stir up strife: It is not possible to avoyd, but that either the Govern­ment must fall, or such as sow discord must fall: These matters can­not long be suffered with the safety of the Land.

Now therefore consider the Government loveth you, and (I am veri­ly perswaded) would pass by former offences, provided that for the future there might be an amendment.

I do beleeve that you have done what you have done (in some mea­sure) with zeal; I do consider that Peter swerved more then once; and likewise that in many things we sin all.

There is much wickedness committed by too many, and likewise there are many unsound Opinions, many corrupt Opinions: You desire these matters may be amended; Then I do beseech you that you will seek to strengthen the hands of the Governors: Is it possible that they should work a Reformation, if you should divide your selves? Did [Page 65] not Moses and Aaron go hand in hand?

I am sensible of the matters that offend you; do but obtain this, namely, That a Governmont may be established, countenanced, and o­beyed; I mean, such a Government as God hath prescribed, (owned and blessed in his holy Word,) and I dare engage that it is the nearest way to obtain your desires; only in that pray earnestly, as a matter of concernment. Touching the Government by Kings, they are gone and past, labour not to bring them again, for certainly it is evident, that that shall neither be according to Gods mind, nor for your comfort.

If men, famous in the Congregation, withstand Moses, it is no won­der that the whole Congregation be out of order: Moses must be streng­thened and obeyed, that so the true Levites may do their duty, and be defended from injurious persons; but if men famous do withstand Mo­ses to his face, yet God will vindicate and defend his cause, Moses's true authority shall stand. Touching these corruptions and evil opinions, do but give Moses his authority, and God will give him his Spirit in such a measure, that vice will fly away as chaff before the wind.

Concerning these evil and corrupt opinions, that in these troublesom times have evidently appeared, consider this, That God can make all work together for the good of his Elect; they may see thereby the e­vils with grief and detestation, they may see of what great concernment of what benefit, of what necessity it is, that there should be Governors to defend them from the violence of the wicked, to defend them from erronious persons, to support Gods Word and his Laws, to punish De­linquents, and ungodly men, that so the fierce anger of God may be turned away from us: Pharaohs oppressions, and Israels sufferings in Egypt; God in his wisdom used them for the instructions of his people afterwards: And in the very beginning, and next before the delivery of the Law, God recorded that to be remembred, as being of eminent use and instruction to his people, Exod. 20.1, 2. God spake all these words, saying, I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage. This God (by Moses and the Pro­phets afterward) used as an effectual argument to invite to, and to put the people in mind of their duties, Remember thou wast a bondman, Pharaoh an oppressor, and I delivered you, therefore, &c. Bread or food is most welcom to us when we be most hungry. England was wanton, and proud, and full; God now proveth them. God (I believe) is about an eminent and great work of Reformation, marvel not therefore if God leave the impression of tyranny and wickedness, in a more then ordinary manner, to be recorded to posterity.

Dearly beloved Fathers, I pray you suffer me (without offence to you) to propound this to your consideration, namely, That forasmuch as there hath been and is such a great and too general falling off from the true ways of God, in the practise of godliness, sin having so gene­rally over-spread the Land in the open sight of God and men; There­fore my humble Request to you is, That you will consider whether it be not now a season to gather your Churches (such as are not already) into good order, let the Septer of Christs Authority be advanced o­penly, so that all men may see that you have power of the Keys and Censures, and that there may be some outward solemn act, (the form I leave to your wisdoms, only it must be equivalent to a Covenant) whereby the people, that shall willingly avow or acknowledg God, and Jesus Christ to be their God, (in such a manner that they willingly will submit to him in all the ways of his Worship, according as it is revealed and recorded in his holy Word the Scriptures,) may be or­derly gathered into fellowships, and all known sinners may be hereby brought to repentance: This will be a means, that many that now divide (and stumble at the prophaneness that is in many places suffered, and the disorder and want of power that is conceived to be in many Congregations) will give and reach out unto you the right hand of fellowship.

I would not prescribe the way precisely, but so far as you may per­ceive my meaning: This may be a way to curb and cut down much prophaneness; and if God give you hearts to stand up and labour dili­gently to do Gods will herein with courage, industry, and all your might, I hope your labour will not be lost.

I cannot but with humble (hearty and unfeigned) thankfulness to God, acknowledg his great mercy to us, (who have highly provoked God by our crooked and froward behaviours,) in and for that God hath stirred up many godly Ministers and People to reform many things even now in these troublesom times: I humbly pray you, labour now with all diligence to go on and perfect (so much as in you lieth) the Work of the Lord.

Consider (I pray you) That Israel repeated or renewed their Cove­nants upon several occasions. None (that are godly) can take any just cause of offence.

Paul became all things to all men, that by all means he might win some; and the Apostle, guided by Gods holy Spirit, rejoyced to be­hold the Order of the Churches of God; God is the God of Order.

And the rather now I put you in mind of it, because now you have an opportunity to do it, do it therefore circumspectly and speedily, be­cause such precious times of Reformation, as now you have, are not or­dinary: And the rather now do it, because the Government (I doubt not) is ready to support and strengthen you in this great and excellent work of Reformation.

One matter more, Beloved Fathers, I humble desire you to take in­to consideration, If you should discourage this present Government (being men that do desire affectionately to do Gods will, I am verily perswaded,) and if you should labour again to bring a Government over us by Kings, (which God forbid;) weigh well these two mat­ters, (I pray you,) first concerning Kings: You are both uncertain of obtaining a King, and also unlikely; and what effects and fruits such endeavors will produce in the issue, who can tell? It may occasion much trouble to those that desire to live in peace. Can you tell whe­ther the King you desire or labour for (if you should do so) be wise or foolish? whether he be godly or ungodly, what experience have we of it? Doubtless it is a matter of high and exceeding great concernment, who we receive to rule over us. But what if he should prove a persecu­tor both of you and Gods people? Is it not very hazardable? For in Go­vernment by Kings we must take the next of kindred by birth, though we should evidently see that he were an evil person, or else we must endure another War. But suppose we should obtain a good King, yet we know that they are set in slippery places, he may soon be taken away: What then? his next of kin, or his next successor may be a persecutor. We have had many experiences in this kind to teach us, and yet I fear we have profited too little: King Edward a hopeful King, quickly gone; the next Queen Mary persecuted his most beloved friends: Search the Records of holy Writ, and there God plainly sheweth (which God plainly foretold) the bitter fruits that the people should reap by having Kings: We may behold what miserable fruits the people reap­ed by Kings; Solomon, heavy Taxations, Jeroboam, Idolatry: It would be too long to reckon up Ahab, and others, and some in the streets shed the blood of innocents.

But amongst all the Judges there was not one man but he was bles­sed of God, and was a blessing to the people, if he were called and entred into his place by Gods Appointment.

Indeed when people will not consult with (and enquire of) God, to know who God seeth meet to govern them, then God may justly leave [Page 68] them to their own choyce, to chuse a King Abimelech, that may prove a scourge to them.

But secondly, I pray you consider, That this is one motive why you should rather adhere unto, and desire a Government by Judges, name­ly, because Moses and Aaron were neerer in relation, neerer in kindred. It was not in vain that God did in the very first Governors that he did in mercy appoint (to govern his first born Son, his Church and peculiar peo­ple) order it so, that both did spring from one root. Moses and Aaron were brethren, they were very familiar: Such God gave to the people; Which holdeth out, That God saw such a Government to be most for his Glory, and the peoples good, namely, such as were most neerly re­lated, such as were brethren, such as came from a low condition: But when God was angry with the people, God appointed one of an­other Tribe, a mighty man, the son of a mighty man, in power and in wealth, to be their King, 1 Sam. 9.1.

To my apprehension, it is more agreeable to have Judges and Mini­sters, then Ministers and Kings.

It is observeable, That the first King put to death Ahimelech the Priest, and all his fathers house, the Priests that were in Nob, 1 Sam. 22.11, 16. And further, Vers. 19. Nob, the City of the Priests, Saul smote with the sword. Did the Judges any of them such an act? And did not the Kings many of them do worse acts? Consider of these things I pray you, and the Lord give you to see aright.

Dearly beloved Fathers, you that are the Ministers of the Lord of hoasts, you are men that I highly esteem of for your works sake; there­fore be not offended with me: I hope, in the following part of this little Treatise, you wil see cause not to be offended that I labor for Gods glory principally, and that Peace and Truth may meet, as Moses and Aaron met in the Mount of God, and kissed each other; nor, for that I desire that we may have Judges as at the first, for then shall we be call­ed a City of Righteousness.

And now, men and brethren, you that are different in judgment, or in practice, suffer, I pray you, a word of Exhortation; I desire Peace and Truth, if your desires be the same, I hope we shall more neerly accord. I humbly entreat That no man may lust to be contentious; It is the Apostles counsel, 1 Cor. 11.16. We have no such custom, neither the Churches of God: But, as the Apostle counselleth, 1 Thes. 4.11. We beseech you brethren that you study to be quiet. Remem­ber, [Page 69] I pray you, That through pride cometh contention; Jam. 3. Doth a Fountain send forth sweet water and bitter? Ephes. 4.29. Let no corrupt communication proceed out of your mouths.

When we consider that happy condition in which man was created, and consider how far we are degenerated, we may justly take up the Prophet Jeremiah's Lamentation, O that our eyes might be a fountain of tears, that we might weep day and night for our iniquities.

It is recorded in the Word of God, That all mankinde proceeded from one root; we have all one Father, and one blood runneth through all our veins; one Law of God is (or ought to be) our rule and guide: we have one and the same promises of Grace; we have one Judg that must judg us all; and there is but one way of good hope. God tell­eth us, That whatsoever shew of godliness we have or pretend, yet that without Love all profiteth us nothing. This is that new Command­ment that God gave to man, namely, That we should love one ano­ther; without this we shall never see God with comfort: And yet we see, That man that is in honor is like to the beast that perisheth, Psa. 149.12, 20. Which occasions the Prophet to say, Isai. 29.13. This people come neer to me, and honor me with their lips onely: Nay, may not I say, That their condition was far better then ours; for we depart far from God, (too many men do) and from his Rules prescribed in his Law, and do behave our selves as if there were no God to con­troul us. David gives that as a brand, or mark, of a wicked man, Psal. 12. He saith in his heart, Our tongues are our own, What Lord shall controul us? It were well (or better then it is with too many) if they were no worse then the beasts that perish; for many now can­not, or do not, agree so lovingly as the unreasonable beasts that shall perish: Do not the wilde Bears agree amongst themselves? But, to leave the world in the broad way to destruction, I entreat you, Coun­trymen, you that desire to do Gods will, do you seek to be made con­formable to that glorious image of God; Lev. 11.45. Be ye holy (saith God) for I am holy. Ephes. 4.2, 16. Follow the Truth in love, for­bearing one another, and forgiving one another. Mat. 5.43, 44, 46. Joh. 13.34. Consider, I pray you, That that wisdom that is from a­bove, is first pure, then peaceable, then gentle, and easie to be entreated, full of mercy; Jam. 3.17. Vers. 14. But if you have bitter envy­ing and strife in your hearts, rejoyce not, neither be lyars against the Truth; for this wisdom is not from above, but is earthly, sensual, and devilish.

Dear Friends, amongst the many sins of our times, I finde, or shall re­hearse three or four predominate corruptions, and notorious sins, name­ly, First, Contempt of the Ministry. Secondly, Contempt of those that most truly fear God. And thirdly, Dividing and separating one from another upon too slender grounds. I could reckon up many more, but these I onely mention at the present: The Devil laboreth to deceive men in those things that are most precious, in those things that may be most effectual to draw us from God.

For the first, God saith, Do my Prophets no harm, 1 Chron. 6.22. And again, the Apostle saith, That we should have the Ministers of God in high esteem for their works sake: And Nahum 1.15. Behold upon the mountains the feet of him that declareth peace, (which are the Ministers and Embassadors of the most high God.) Thus the Pro­phet Isaiah expresseth his estimation (by Gods own direction) con­cerning the Ministers: Isai. 52.7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace, and good tidings, and publisheth Salvation, saying unto Sion, thy God reigneth? Thus Rom. 10.15. How beautiful are the feet of them that bring the glad tidings of peace, and tidings of good things?

Observe here, That if the feet of Gods Ministers, which is the lowest part of the body, and most soiled by dirt, be so beautiful; of what high estimation ought the person of the Ministers to be of?

It it an argument, That where we see men so abuse and contemn the Ministry, that those men are apt to slight the Word of God. If one bring us a precious Jewel, would it not be a great part of ingratitude to throw dirt and dung in his face that brought it? And observe well, where you see men so much abuse, slight and contemn the Ministry, there and then, it is more then probable, God is withdrawing his gracious presence from those men. When Cam once discovered his fathers nakedness, was not he neer to a curse? And are not Ministers our spiritual Fathers?

Consider how the Galatians behaved themselves towards Paul their Minister, Gal. 4.13, 14. And ye know how that through infirmity of the flesh, I preached the Gospel unto you: Which tryal ye despised not, but received me as an Angel of God, yea, as Christ Jesus.

In the primitive Times of the Church, in the next Times after those great persecutions, we may read, what estimation and respect both Constantine and the Christians yeelded and gave to the Ministers; and shall we decline so far from the Rules of Scriptures, and from the Ex­amples [Page 71] of the Churches in the purest Times?

Friends, or Country-men, Consider what Jude speaketh, Vers. 8. Notwithstanding these sleepers despise Government, and speak evil of them that are in au [...]hority. Vers. 9. Yet Michael the Archangel, when he strove against the Devil, and disputed about the body of Mo­ses, durst not blame him with cursed speaking. Vers. 10. But these speak evil of those things they know not. Vers. 11. Woe be unto them, &c.

Consider that evil words do corrupt: Doth a Fountain send out sweet water and bitter? &c. Remember (I pray you) That that wis­dom that is from above, is first pure, then peaceable: Look well first to your own hearts, and you shall there finde cause enough to bear more with those things (which you conceive to be errors) in other men, but especially in Ministers. The Devil laboreth most to corrupt men in those matters that are of the greatest concernment: For, consider that the Ministry they perswade men to serve the true God in an eminent way; If therefore the Devil can but bring their Ministry into contempt, then the people will take but little heed to their Ministry. So like­wise, if he can draw men to disgrace those that fear God, and have most respect to Gods Commandments; this is a very effectual way to draw others into those ways that are opposite to them, that lead to certain destruction: Remember Christs caveat, Mat. 18. Take heed that you offend not one of these little ones, &c.

And touching the third matter, consider that Satan laboreth to sow discord amongst brethren: for this weakens both parties, and the known Rule is to be noted [Divide and Rule,] and doubtless in such Divisions the Devil he ruleth too often, and too apparently.

Moses commendeth to us an humble frame of spirit, and left it in his last Exhortation to the people, when he saith, Deut. 32.2. My Do­ctrine shall drop as the rain, and my speech shall distill as the dew, as the showre upon the herbs, and as the great rain upon the grass.

His speeches were weighty, lovely and precious. Note, I pray you, how, and in what a beautiful frame and habit he blesseth and commen­deth to the people an humble frame of heart and spirit, Deut. 33.1. Now this is the blessing wherewith Moses the man of God blessed the Children of Israel. Vers. 2. The Lord came from Sinai, &c. Vers. 3. Though he love his people, yet all the Saints are in thy hands, and they are humbled at thy feet to receive thy words.

Note, I pray you, to observe, and lay it up as a Treasure in your [Page 72] hearts, That God accounteth men then fit to profit, or receive Gods Word, when they are humbled at his feet, that is, when we lie most low, which is plainly shewed in these words, At the feet of God, which is the lowest part, in our apprehensions. Consider that this grace is of great esteem in Gods sight: Mark upon what terms the glad tydings of Salvation are tendred, even to such as were in a low condition, to such as were in their blood, and no eye pityed them, to such as see their own (not so much other mens) wants, to those that are lost in them­selves. David saith, Psal. 25. God will teach the humble, &c.

Countrymen, Friends, Beloved, We have many risings of heart a­mongst us, many differences; do but obtain, and keep, and make use of an humble heart, and I doubt not but that peace and truth will meet, notwithstanding all other oppositions: And on the contrary, so long as you carry in your company proud hearts, you shall not enjoy and ob­tain peace and truth; the Reason is plain, because God resisteth the proud, he knoweth the proud afar off: What saith Jam. 4.1. From whence are wars and contentions among you? are they not hence, even from your pleasures, that fight in your members? Vers. 2. Ye lust, and have not; ye envy, and desire immoderately.

I shall conclude this Exhortation with that Ephes. 4.29. Let no cor­rupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace to the hearers. Vers. 30. And grieve not the holy Spirit of God. Vers. 31. Let all bit­terness, and anger, and wrath, and evil speaking be put away, with all maliciousness. Vers, 32. Be ye courteous one to another, freely forgiving one another, even as God for Christs sake freely forgave you.

There hath been, or is stil, a great variety, distance and difference of opinions amongst too many; if I should or could answer to the satis­faction of all, (a work much beyond my compass) yet new opinions springing up, I should still have more and continued labour and trouble: Yet I shall propound (to the consideration of the godly and well-affect­ed) that way that God hath prescribed, owned and blessed, for the composing and ending of all differences that are or shall arise.

Much labour, and travel, and pains, is, and hath been taken to compose differences; I pray you, that you will consider, That God, who is wise, and knoweth what is in man, better then man himself, this God brought his Church and chosen People out of Egypt through the Wilderness, being a Type and Figure, shewing us how we must through the wil­derness of this world (through many temptations and tryals) pass, [Page 73] before we arrive at the Land and place of our Rest. Many are the sentences recorded by Moses, (that man of God) which shew, That God took an especial care of his Church and Chosen: and as in other matters, (so especially in this matter, namely, That in all cases of differ­ence, whether it were in the duties of men appertaining to God, in mat­ters of his Worship, or in such differences as did arise or should be a­mongst men, which likewise had a reference to the breach of Gods Law; in all of these cases) God left not the people without order and means, to try, determine, and compose differences, for otherwise it had been the peoples great misery; but God is the God of Wisdom and Or­der, and not of Confusion.

Now if we do consider well of it, the way that God ordained, and owned, and blessed, to that end, to compose differences, was by appoint­ing Moses to give Judgment in all cases of difference, this plainly ap­peareth, Exod. 18.15, 16. by this means all matters of difference were desided: And so likewise the Ministers counsel was of great use, as appeareth, Deut. 17.9, 10, 11, 12. there God doth directly command his people to seek counsel of the Ministers; and likewise doth will and command us to hearken to their counsel: The Gospel is not a­gainst that good order that God in his wisdom prescribed. Now, Beloved Friends, the way to compose differences, I beleeve, will lie much in this, namely, That we highly esteem of the counsel of our Go­vernors temporal and spiritual: Government is established and strengthened by the Gospel; and who can or dare prescribe a better form (for the Administration of Justice) then God himself hath de­scribed and prescribed, and never repealed?

Moses was the first in Gods Ordination, and had the preeminence of matters of Judicature; and Aaron likewise had his charge and au­thority, very nearly assistant to Moses; the Ministers counsel was to be of force: By Moses all matters (whether they were breaches of the first or second Table, whether they were matters more immediately committed against the Majesty of God, or whether they were me­diately committed against our neighbor,) all these matters were ex­amined, tryed and judged by Moses; God appointed him to judg, and to put an issue to all matters: The Ministers had their place like­wise, their counsel was of great use. I purpose to speak more particu­larly to these in place afterwards.

This Use only I commend to the consideration of all who it may concern, namely, That seeing that God hath given such authority to [Page 74] Governors, as it is evident that God hath; for this was not cancelled or removed by the coming of our blessed Saviour, but contrarily this was confirmed, as seasonably, I hope, will plainly appear.

Consider of that place, 1 Cor. 6.4. If then ye have judgments of things pertaining to the life, set them up which are least esteemed in the Church, &c. Was not this the way to heal their distempered dif­ferences? namely, by Governors or Judges; and rather then they should pretend some excuse, he saith, Set them up which are the least esteemed, &c. not that the Apostle intended that they should set up any carelesly, but vers. 5. he speaks this to shame them.

This matter being of such great concernment, it behoveth us, for the good of us, and of our posterity, to take special care, that (so far as it may be in our power) let us use all circumspect care, That we allow of, set up, and obey such men, as may be according to Gods mind; there lyeth much weight in it, for let our differences be what they will be, or shall be, or can be, yet the Governors will, they must, they ought to hear, try and judg of them: This is doubtless Gods own way, it hath his Image and Inscription.

I grant, That if any Governors, any whatever, shall not act for God, but against Gods Laws, the Body of the People, or their Representatives have, or ought to have, power to depose and punish such; for in rela­tion to God and his Laws, both the Governors and the governed are and ought to be subjects to Gods Commands.

But beloved Friends, do not so far trust to this your liberty, that by reason thereof you neglect to enquire and take counsel of God who shall be your Governors; have an especial eye to the Rules contained in his Word, about this matter ask counsel of God: For consider well of it, let the Experiences recorded in Scripture (let the Experiences recorded in other Nations, let our own Experiments recorded in this k nd) teach us, That when a Government is once setled, it is a difficult matter to remove or alter, either the person, or the form of Govern­ment once established, although we should apparently see that they were evil towards God and us.

We have, I believe, much cause to be thankful to God, That he hath granted unto us more liberty now in these matters, then our Fathers obtained from the days of Samuel to this day.

Those Governors that now we enjoy, both in the Parliament, and in the Army, (I believe) they are men that prefer Gods glory, and the Peoples good, much before any private respects to themselves; and I [Page 75] do believe (if God give us patience) we shall see it evidently to appear: Let it be our wisdom and care to know, and not to exceed the bounds of our lawful Liberties in this matter, and the Rule of God forget not.

I do beseech all you that love God, and do desire to do his Will, That you will wrestle with God for a blessing in this matter, for I believe the time is near, that God will restore Judges as at the first, and Coun­cellors as at the beginning; then shall we be called a City of Righte­ousness, a faithful City, Isai. 1.26.

Touching the great difference that seemeth to be amongst many, I have no doubt, but that the godly (if they obtain a blessing in this mat­ter of Government, and study to be quiet) shall plainly find a means (in Gods own way) to compose their differences.

Dearly Beloved, You that are of different opinions, and that do un­feignedly desire to do Gods good will and pleasure, I would put a great and vast difference between you, and those men that manifest by their fruits, That the fear of God is not before their eyes, that manifest by their fruits, That touching Gods Commandments they agree in one opinion, which is, That they will have little respect to Gods Command­ments, because concerning these David saith, Psal. 10.2. The wicked speak with a double heart; that is, they pretend that they hate diversi­ties of opinions, and that they will be comformable to Gods Laws; but alas, doth it not too evidently appear, That they acknowledg not God in all their ways; for under pretence of conformity, they shelter themselves, and so make ready their arrows, that they may shoot at them which are upright in heart, as David witnesseth, Psal. 11.2. Job saith (of such) Job 29.17. I brake also the jaws of the unrighteous man, and pluckt the prey out of his teeth: And in the next Verse Job saith, I was a father unto the poor; and when I knew not the cause, I sought it out diligently.

To those that fear the Lord, and earnestly desire to do his Wil, I say, That I believe, (that by reason that evil Governors have so chased, so afflicted, and so persecuted you) that from the apprehensions of your former miseries you fear all Governors, you are very shy of Govern­ment: But dear Friends, let me say this to you, Stay a while, and look back again, God hath promised that he will restore Judges as at the first, &c. What then? then the case will be altered; good Governors will love the Flock, and defend them from the wicked, and ungodly, and blood-thirsty men; they will feed the Flock; God commanded [Page 76] Moses to carry the flock in his bosom, neer his heart, Numb. 11.12. Carry them in thy bosom, as a Nurse carrieth her sucking childe, unto the Land that I will shew thee: Be not afraid therefore, for a Nurse that loveth her sucking Childe, will love it, and not cast it away because of her own trouble, nor yet though the child have blemishes, and is not so beautiful as some others: I pray you be not afraid of Government, for if you eye God, & enquire his counsel who shal govern you; fear not, follow but the rule prescribed, and I doubt not but that God will bless that Government to you, the Spirit of God will rest upon them.

For consider, That God is the Author of Government, therefore do not fly from Government; for this I can tell by experience, That I have seen a people that have, out of Conscience (to my apprehension) professedly separated themselves from other Societies in the wilderness, and allowed Liberty of Conscience without any disturbance: I have seen, and noted, and experimentally known these people and passages, and what have been the fruits of such a boundless, monstrous and de­formed Liberty: They have rent and divided so amongst themselves, that it hath come to open hatred one of another, and they have even cryed out for to have some Government, that men might not speak and do what they list. For consider of it, That when God doth withdraw his good Spirit from men, and let the Devil loose to deceive them, it is scarcely credible to beleeve how far such men are drawn away, even to blaspheme God and his sacred Word, (which are unseparable Com­panions;) And some may be drawn to beleeve, That they may murther their Neighbors, and take their Wives, Children, or Goods.

Now consider, That it is a singular and precious mercy to us, that God hath wisely and strongly prescribed Rules, and Bounds, and Go­vernment, to these raging waves of the restless Sea, beyond which they may not pass. Dear Friends, Look upon Government as a preci­ous mercy; it were not to be expressed, the greatness of our misery to be without Governors; or to be without the blessed Laws of God to be governed by. For consider it well, That as the Laws of God are for Gods glory, so likewise the Laws of God are for our exceeding great good: There is no Law of God but our Good is contained in it; and without those Laws we should be miserable: The wicked of the world would dishonor God that made us, and they would make ser­vants and vassals of us: The strong would oppress the weak, and would devour another.

Note well all along from Moses to Samuel, and you shall finde, That when the condition of the People was in a state of such a Liber­ty, to be without chief Governors, then the people committed wicked­ness, and are punished: and the way that God delivered them was by raising up good Governors. For this take for an assured truth, That from good Gouernors and good Laws ariseth blessedness: Therefore cleave close to the Laws of God, they are a precious treasure: And likewise, take heed that your Governors be of Gods sending: Follow the Rules by God prescribed, exactly, diligently.

There are some books written by some that I forbear to name, (both because the matter seemeth to me to be ended, and also because I fol­low after peace) I will not meddle with the Cause they or he pretend­eth that moved him to write: But this I say, They, or he, have not cause to complain of unkindness from this present Government, for he hath just cause to say, they were patient and forbearing; for I desire those who are guilty to consider in what an high degree they have sin­ned. The Holy Ghost commandeth us, That no corrupt communicati­on should proceed out of our mouths: and the Apostle Jude sheweth the great evil of those that are hold in their own conceits: I desire God to give them repentance if it be possible, That the thoughts of their hearts (and their transcendent evil) may be forgiven to them: For consider, That (let men slatter what they will or can) yet there is a glorious God, whose eyes are as a flame of fire, from his sight such deeds of darkness cannot be hidden; and remember, That God is a jea­lous God.

There was a great ado, a great tumult, but (I beleeve) the grea­ter part know not what they would have done.

Some cry out against the Government, who if they well consider of it, they know not their own hearts: For this I do beleeve, Let them have what Government they desire, yet they would still finde some matter to be discontent.

Beloved Country men, A great part of England surfet with pride and wantonness: Take heed, God hath many ways to abate our pride and to humble us: Do we not forget the great mercy of God, in giv­ing us his holy and sacred Word in our own Language? Do we not forget that other places worship Idols, and have their Inquisition houses, where many sad hearts do not behold the light of either Sun or Moon. I do verily beleeve, if some men were in other Countries, and should [Page 78] speak but the hundred part of what they say here, they should then know the difference of Government. But if some do speak what they list, (as if there were no God) yet let us all lay it to heart, there is a righteous God.

And now I desire, without offence, to propound to them that are se­parated from the Assemblies, namely, Whether that now in these times, wherein the Government are desirous and do endeavor a Reformation, first, ought not there to be in all good Christians a readiness and will­ingness (and not a backwardness and unwillingness) to joyn in (and to help forward) this work? It is recorded for out Learning, Judg. 5.15. That for the Division of Reuben there were great thoughts of heart. It is noted, That when the Children of Israel, for the sin and obstinacy of the Benjamites, destroyed their City, when the matter was over, how did they lament for their Brethren! They had no pleasure that a Tribe should be cut off from the Church of Israel: Read Judges 21.2. And the People came unto the house of God, and abode there till even before God, and lift up their voyces and wept with great lamentation. Vers. 3. And said, O Lord God of Israel, why is this come to pass in Israel, that this day one Tribe of Israel should want?

We may see here what a loving and godly frame of spirit was in this people; They were so far off from rejoycing, that there was likely to be a Tribe separated from Israel, that they do consult, and consider, and use means, That this Tribe may not wholy be cut off.

O that I could evidently (now in these times of Liberty and oppor­tunities) see such a frame of spirit: But alass! doth it not on the contrary appear, That here are now but a few wet eye, but little lamen­tations, for the differences that are so great, and so many?

Dear Friends, On all hands lay it to heart, and be humbled for it, That there is no neerer affinity in your affections: Do you expect on all hands, that you are not to move forwards, towards this uniting in brotherly fellowship, till you be sent to, or till you be drawn to it with strong bands? I pray you consider, Is not our union by faith in Jesus Christ as neer a relation as any bond or tye that Israel had? Is not Christs Precepts, and Exhortations, and Commands, as preva­lent, and as evident, and as strong, to perswade us to unity and a clo­sing in brotherly fellowship now under the Gospel, as before under the Law? Doth not Christ say, A new Commandment I give unto you, That you love one another? Doth not Christ tell us, That if we forgive not men their Trespasses, neither will our heavenly Father [Page 79] forgive us our Trespasse? who was the Samaritans Neighbour? was it not hee that bound up his wounds? Luke 10.30. Doth not the A­postles tell us, That if we had faith to remove Mountaines, yet with­out love it profitteth us nothing: The Apostle asketh this question, hee that loveth not his Brother that hee hath seene, how shall that man love God that he hath not seene?

I stand not in such knowne truths to particularize Chapters and Verses: where can you read the Doctrine of Christ, or of his Apostles, where these matters are not evident to be seen?

Beloved friends, may I not say with the Apostle, that I am afraid of you: that your hearts are not right in the presence of God.

Object. But you will say unto me, what would you have us to do? are there not many lets in the way to hinder us from reaching out the right hand of fellowship to our Brethren or Neighbours, (for some will not allow of the brotherhood) are there not many sinfull practi­ces and much disorder?

Answ. Is there not a wise man amongst you, to heale and to make up these breaches? Let mee propound this to your considera­tion, doe but remove one poysonous weede out of your hearts, and insteed thereof plant two sweete smelling Herbes, and meete when you will, I should not doubt, (by Gods assistance) but that all other differences may easily be composed, so that you may joyne toge­ther in brotherly fellowship, a great many of you that now stand at distance.

The poysonous weede to be removed is Pride, pluck up that by the roots.

The graces or herbes to be planted in the steed thereof, are Love one to another, and Humility; be sure these be safely preserved: in giving honor go one before another: Friends or Countrymen, you stumble at some failings, but doe you not (in the meane time) leap over Mountaines, and plung your selves into dangerous places? It was the very leaven Christ reproved in the Scribes and Pharisces, they tithed mint and annise, and at the same time were guilty of the breach of the Law of God, in weighty matters.

You are loth to close, lest you should hould communion with sin­ners? It may be so, but consider well, That that heavenly wisdome that is from above, is first pure: Let us search well our own hearts, let us try them well, and (I doe believe) we shall see as many and as great sinnes there, as wee doe see in many of those with whom [Page 80] we will not close because they are sinners; Remember, forget not what condition we were in when Christ layeth downe his life, and sheddeth out his precious blood for us? were we not then all over from head to heele defiled in our bloud? And did then Christ reach out the right hand of his fellowship to us? and are wee so shy one of another? Christ wisheth us to be mercifull as our heavenly Father is mercifull.

Dearely beloved Countrey men, I must forbeare, times quick mo­tion bids mee go on. I pray you yet that I may propound to your consideration, whether Reformation bee not now more meete, and more agreeable to the sacred Scriptures, (now in this time of liberty, and when wee may have the strength of authority to helpe us) then separation, in such a manner, as that wee seeke nor greatly the love, fellowship, or communion of many, more then we now doe. I propound it in as easie termes as I can.

For the unfoulding of this matter I conceive it necessary, for ex­pedition, to propound the objection that may afterward arise in the chiefe.

Object. Jer. 15.9. If thou take away the precious from the vile, thou shalt be as my mouth, let them returne unto thee, but returne not unto them.

Answ. In such matters as wee finde recorded in holy Scriptures that leads us to extraordinary duties, or to such practises as are not usually followed in other places of Scriptures (being construed or understood, in the severest interpretation) for otherwayes (being favourable taken, consonant to the continued practice and presidents of the Prophets, Christ, and his Apostles,) there will not in my apprehension) be any matter of moment to hinder communion be­tweene many that now are divided: I hold it a lafe way to have recourse to other and in ore plainer; laces of Scripture, which shew us how these darker places are to bee understood, construed, and practised.

I believe the Prophet Ieremy (directed by God) sought to draw and win the godly in his time, from those sinnes that the People (many of them) then lived in; so that they might not partake with the wicked in those evils, which God had forbidden: and in this sence he enviteth the godly not to returne to the abhomination of the wicked, but let them returne to thee, that is to say, let them returne to thee, and then in those things that God instituted in Gods [Page 81] Ordinances thou mayst joyne with them; but note I pray you, That the People were not hereby exhorted to devide in the Passover, nor in any of Gods own Ordinances; for then I conceive it had beene vaine for the Prophet to have left that door open, that the wicked might have forsaken his evils and have returned to them, if upon their re­turne, the godly had stood at a distance in houlding fellowship in Gods own institutions.

If the question now were, Whether it be lawfull for Believers to joyne with other (though believers) in the commission of sinne; it might easily be issued for it is cleare, wee may not breake Gods Commande­ments.

But now I conceive the case may be otherwise considered of, for it is desired that there may bee fellowship in those things, which both parties acknowledge to be Gods owne Ordinances, as in the celebrating the Sacrament, &c.

It is to bee well considered that many times the state of the Iewish Church was much corrupted, many corruptions there were, and yet the Prophets did in those times joyne with the people, in these Or­dinances that God had instituted, as namely the Passover, Circum­cision, &c. but not in their sinnes. The People in the time of Elijah were fallen fouly, he joyned not therefore with them in their sins; but when the People were present hee offereth Sacrifice, 1 Kings 18. and upon the Peoples acknowledgement of God, hee then joyneth with the People in doing Gods Will, namely in staying Baalls Pro­phet. The People of the Iewes in the time of our Saviour were very sinfull, Christ doth not speake with them in sinning; but in Gods owne Ordinances hee joyned with the People, or did celebrate with them the Passover, and so did the Apostles joyne in the ce­lebration of the Passover, and in the observation of circumcision.

The height of my perswasions reach no further then to this effect, namely, that there might be a Brotherly closing, and the right hand of fellowship in those things that are of God, and so acknowledged by both parties.

Friends there are many Lions in the way to hinder your closing, but this I believe, that if there were unfeigned love, and sound hu­mility in many of your soules, there would bee great sorrow in your hearts, for the divisions of Reuben, and also an attempt, (meanes would bee used) to joyne together in Brotherly fellowship: now that there are so faire opportunities, as to my apprehensions there are to be reconciled.

But I speake it with griefe, I see but little meanes used, do not Christians, Acquaintance, and Friends, carry themselves as if there were no great matters in it, whether former breaches be healed or no?

Note and consider well of the Apostles words recorded Philip. 3.15. Let us therefore as many as be perfect be thus minded, and if any be otherwise minded God shall rev [...]al even the same unto you. Ver. 16. Neverthelesse in that whereunto wee are come, let us proceede by one Rule, that wee may minde one thing. Ver. 17. Brethren be yee fol­lowers of mee, and looke on them which walke so, as yee have us for an example. Ver. 18. For many walke of whom I have told you often, and now tell you weeping, that they are the enemies of the Crosse of Christ: ver. 19. whose end is damnation, whose glory is their shame.

Consider of it upon all hands, there is much evil somewhere, the mouthes of the wicked are much opened by reason of our divisions, and the hearts of the Godly Ministers much grieved, and our Govern­ment much weakened, and disturbed, by the many divisions that are amongst us; consider it, looke to it, for the many precepts, pre­sidents, exhortations, and invitations, that are recorded in the Scrip­tures, will not be as water spilt upon the ground, but they shall ei­ther prevaile in our hearts, and shew themselves in our fruits, or else it had beene better for many that they had never knowne such precious directions.

We have many or diverse examples, in the Scripture recorded for our learning which speake of Reformation of Churches, but not one (that I know of) that sheweth a willfull and contented separa­tion of Believers from Believers, in those things agreed on, to be Gods owne Institutions being considered in a generall way, whole Churches.

There is an apparent difference between that separation, when the Church casteth out a sinner (for some offence obstinately continued in) wherein wee may note, that the person offending, is a passive, and not an active, in the matter of his exclusion; hee doth not vo­luntarily exclude the Church, but the Church him: and also during the time of his separation hee is not to be counted as an enemy, or unbeliever, but admonished as a Brother: and betweene this sepa­ration, so much now practised, is it not a willfull or contented se­paration, whereby, many stand at a manifest and great distance from [Page 83] Believers and Churches, that are willing to be at peace and unity with them?

I should desire all men that willingly separate to consider, that their is a great difference, betweene, partaking in sinne, & partaking in those duties, which God hath prescribed. And that suppose that there be blemishes or some things wherein wee conceive there is sinne, if we according to rule do proceede therein, so far as our places do ex­tend, we may then live in some societies, wherein some may remain, and not excluded, which wee count sinners.

I conceive Christ his example is evident and cleare in this matter, who continued his fellowship in the Church of the Iewes, in Gods Ordinances, and neverthelesse did not partake with them in their sinnes.

But secondly, I desire that we may duly and well consider, where­in consisteth, whereupon dependeth, and from what roote ariseth, and what is the cause, that God hath granted this precious favour to us, that are by nature Gentiles, &c. that wee shall bee his children; of his househould, and have brotherly fellowship: doth it arise from any inherent righteousnesse in us, more then in others? Or from any actuall holinesse in us? or doth it not arise from a righteousnesse im­puted to us? we are called Saints, not because wee of our selves are more righteous then others, but because wee believing the promises of God, Christ his righteousnesse is imputed to us; this is the roote and cause of our fellowship and brotherhood. Thus it is recorded, Rom. 3.21, 22, 23, for there is no difference, for all have sinned and are de­prived of the glory of God. ver. 24. and are justified freely by his grace, through the Redemption that is in Christ Iesus. vers. 25, 26, 27, 28. and Rom. 5.4. being justified by Faith wee have peace towards God thorough our Lord Iesus Christ, &c. Gal 2.16. from this roote wee are said to bee ingrafted and united unto Christ by Faith; This is the true cause of our brotherly fellowship. Suppose that ten men bee the brethren of one Father, it is not a sufficient cause to dissolve their bro­therhood, because that one wanteth an eye, another a hand, and another is blemished, and not so beautifull.

But thirdly, consider wee all of us, how far, and in what manner we are polluted and defiled with sinnes our owne selves, and by that meanes, we shall not so easily separate the bonds of Brotherly fellow­ship: because we see that others are sinners.

I beseech you that mourne for the breaches that are in the Israel of [Page 84] God, use diligence, follow after Peace, go to other societies, and shew that you are desirous, to repaire and make up the breaches that have beene and are; shew your grievances what they are, I am perswaded the Godly Ministers, and many people, will meete you and be wil­ling to remove any just cause of offence and to doe any lawfull act, or acts, for the reuniting, and for the obtaining of Peace, and of Bro­therly fellowship: but deare friends, bee sure before you come, pull pride out of your hearts by the rootes, and insteed thereof labour to plant and bring love and humility, and then I dare undertake a recon­ciliation.

I pray you give me leave (without offence) to propound to your consideration, an instance or two, which I can be experience wit­nesse. There is a place where the Governor and Ministers were god­ly: they out of zeale did separate wholy and with some few others did joyne together in Covenant or fellowship: and did at once refuse to joyne with all other in Gods owne Ordinances, as namely in the ce­lebration of the Sacrament and Baptisme, &c. What followed? whereas before the whole place was (in my apprehension) in a hopefull way of Reformation, and turning from evill to good; the Ministers were generally beloved, and so was the Governour, by the most of the inhabitants, till this time of their totall separation; but afterwards, those that saw not light for such a practice, first with­drew their affections from the Ministers, and from the Governor, and still the flame increased till the Governors and Ministers, were dis­placed, and worse (in regard of godlinesse) obtained their places, and that place now is become more evill, then before, and lesse hope­full.

Might not these godly Ministers, and Governor, have reformed all the evills, as well in a way of Reformation, as in a way of rigid and sudden totall separation? which if they had orderly proceeded in, and so have dealt with such as had been known sinners according to any cleare rule, and by just proces have excluded every known, Obstinate, and unrepentant sinner; this I believe would have bin bo [...]ne by the People, and the Ministers and Governor might (I be­lieve) have still remained in their places, and might still have bin beloved of the People, and they might (I believe) have done the same (in effect) by a way of Reformation, that they endeavored to do in a way of totall separation, which brought such sad events.

I could instance in another People some matters tending to the [Page 85] same effect, in both which I have noted with diligence the fruits, and I cannot see the gracious presence of God to succeede such pro­ceedings.

Therefore I desire all who it may concerne warilie to consider the fruits of separation, where we may do the same matters, in a way of Reformation. And further consider that it is a more facile way to separate from other sinners, then to separate from the sinnes of our owne hearts. God forgiveth us every day our sins, and yet how sharply do we proceed against our brethren.

This matter requireth that much more should be spoken to it, but I forbear because I fear to offend any of Christs little ones.

I have only endeavoured to remove those hinderances which I conceive do chiefly hinder Peace and Truth from meeting and im­bracing.

Now dearely beloved Fathers, you into whose hands God hath committed, the Government of this Common-wealth, and the People, and the affaires thereof; I humbly desire that you will not be offen­ded, that I do propound to your godly consideration the few fol­lowing lines contained in this little Treatise; I pray you do not dis­daine to look over (and consider) what is in them contained, be­cause the instrument that offereth them to you is but weake and meane. Consider that God sometimes chuseth weake, and meane in­struments, to bring about his owne purposes: It was a great Argu­ment that the great men and learned Doctors used (in the time of our Saviour) to bring his Doctrine, and the Doctrine of his Apostles into contempt, namely they said, is not this the Carpenters Sonne? are not these unlearned men, poore Fishermen? and the like; I hope this shall not be a prevalent Argument with you, to cause you to despise what I here offer to your consideration; despise not altogether the day of small things: I have not that rich store of (neither do I much seek for) those rich garments of the sentences drawn out of many other Writers, to cast over and to adorne this little Treatise, to make it appeare beautifull, I must present it to you in the plaine simplicity of the Gospell. The authority (I shall alledge) is drawn only or chiefly from the Word of God, which I shall endeavour to tender to you (so far as God shall assist me) without addition or diminution, not turning to either hand.

Through much difficult tryalls and temptations, I have bin helped [Page 86] (I believe by God his good Spirit) to obtaine this benefit that I might tender these things to your consideration; and as you are more eminently considered in them, yet I also and my posterity and ma­ny of my friends are likewise trulie concerned in these following lines. I confesse they are but as a mite, yet I pray you accept them, and lay them up, let them be put into the treasury of your hearts, to be considered of.

Dearly beloved Fathers I pray you accept favorably of these few following lines, wherein I have laboured to present to your godly considerations, such a platforme, or draught of Government, as is drawn from (or out of) the unblemished and most perfect patterne, prescrib­ed, and revealed in the sacred Scripture, those streight and unerring rules of truth: in the discription thereof I have endeavoured, with­out adding or diminishing, (according to the measure of Grace and strength from God received) to present it to you with faithful­nesse.

These reasons following have moved me to present these following lines to your considerations.

First, aiming at Gods Glory: having an especiall respect to the ac­complishment of those precious promises, foretold by the Prophets.

Secondly, because that I my selfe and my posterity are concerned in the cause.

Thirdly, because that such an opportunity (I believe) hath not beene offered from the dayes of Samuel to this time, considering I look upon you as men that aime principally at the glory of God, and not so much at any worldly respects, yon knowing and seeing the brittlenesse, the uncertainty, the mutability, and vanity that is to be attained in any worldly comforts, compared with those true, weighty, precious trea­sures, provided, promised, and reserved, for all those that love God, believe in him, and do unfeinedly desire to doe his Will and Commande­ments.

Fourthly, I do consider that your actings now, and the platforme of Government that you are now considering of, is such as is like to con­cerne posterity. It will concerne England, Ireland, Scotland, and our Neighbour Nations, they will warily look upon it, and it will con­cerne the Islands in the Indies, Barmoedas, Virginia, New England, Newfound Land, and other places.

Consider therefore, I pray you, with the greatest respect, that you have an eye to the patterne of the Sanctuary, to those rules, and war­rantable [Page 87] presidents recorded in Gods revealed Will the holy Scriptures, I pray you turne not to the right hand, nor to the left hand, remem­ber what an expresse charge God gave to Ioshua: Chap. 1.8. Let not this Booke of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou have good successe. I beseech you deare Fathers con­sult not too much with flesh and blood, follow not the many and uncertaine presidents and inventions of men. If you keepe close to Gods Rule, you shall not err, you shall be safe, and then shall I and my posterity (some of your little children), shroud our selves, under the protection of your wing, with more peace and comfort, concei­ving our selves by Gods Providence, to be secured from the many Wolves, and Beares, and Lyons, that lie in waite to hurt us.

I have travelled through many difficulties, forsaken Wife, Children, and some worldly comforts, that J might present these following lines to your considerations, (which I would not mention but to this end,) That it might take some impression in your hearts, and cause you advisedly to read and to consider what is contained in these follow­ing lines, and that so all my labour may not be lost, and these mat­ters cast aside as wast paper, to that end I pray you not to looke so much at the Garment as at the substance, and not so much at the Order, or Forme, as at the Truth and true Meaning, of what J have tendred to you: but whatever my successe shall be, I know my depen­dancy, and whom I have trusted.

Dearely beloved Fathers, J meane not to exclude my requests from being presented (and are intended by me) to be tendered to those two worthy Servants of God, Sir Thomas Fairfax, and Sir Oli­ver Cromwell, being Fathers of this Common-wealth in an eminent manner. To them and to the rest of those worthy Governours of this Common-wealth, to you all, I present my requests and what shall be contained in these following lines.

Dearely beloved Fathers: you have now a great, and glorious, or precious opportunity put into your hands of Reformation, be but Faithfull in this, and God will make you Rulers of more and greater Cities; of Heavenly places. In the meane time, till you can settle Government according to your desire, I pray you let the administra­tion of Justice come thorough as few hands as with equity you may, that so the poore may come at their right, with as little difficulty, [Page 88] or charge, and with as much ease, as may be, which (I do believe) you do endeavour.

I humble request of you likewise, that you will take off from the Common-wealth what burdens and taxations, you can. I pray you be deeply and thoroughly affected, with the many sad complaints, and sighs of many poore hearts, that are under your Government, that are of your flock, remember what frame of spirit was in that first, and godly, and eminent patterne of piety, namely, in holy and humble Moses, that blessed man of God, he sought the good, the ease, and the comfort of that people God committed to his government, he changed this transitory life, and now lives with God, and with his blessed Angells to eternity, the memory of him is recorded (for our lear­ning) in Gods Booke of Records, and is precious, and blessed in all Ages.

Remember how our blessed Saviour delivered us from those op­pressions of sinnes, and from Satan and from Death, and laid downe his life to redeeme us; and all this hee did freely for us, when no eye pittied us, yea even then when wee were at emnity with him, and he was a precious patterne for us to imitate, and now hee sitteth in glory, and is blessed to all eternity. Hee regarded not, the momentary trifles, of worldly wealth, the Foxes had holes, and the Birds of the Aire had nests, but the Sonne of man had scarcely a place whereon to rest his Head; bee mercifull because your Heavenly Father is mer­cifull.

I do believe you do earnestly desire, and endeavour to take off from the people what burdens you can, J do consider that you have very many and great engagements, that for the present you cannot a­voide Taxations, but I hope those occasions will in time convenient be removed, so that then I hope you will ease the people what pos­sibly you can. (I hope God will shew you a way to do it:) of this I am perswaded that we might be more eased in this matter, were it not for the gainsayings and molestations, that diverse bring upon us by reason of their irregularities.

I pray you be mindefull of our Trading and Marchandize, to in­courage that, that so the poore labourer may bee imployed, and re­lieved.

I cannot but with thankefulnesse acknowledge your great care, and charge that you have allready taken, in setting out Ships, to se­cure our Marchants at Sea; I pray you still continue your watch­fulnesse [Page 89] that way because these times, are times wherein many ungodly men, bloud thirsty, and deceitful men, lie in waite, to devour the labours, and the persons, of many honest and well minded men.

I pray you to encourage the Souldiers, by allowing unto them such a competent maintenance, that they may comfortably live, for otherwise it will occasion them to rob or steal, whereby our lives and our estates shall be more damaged, and endangered. I hope that God will give un­to us your people such seeing eyes, such willing and cheerefull confor­mity, such wholesome, and peaceable, and well ordered tongues, such a freenesse of heart to acknowledge, and be thankefull for all your for­mer faithfullnesse, and your great labours of love towards us, that we shall have such a loving agreement, and such a generall peace and blessednesse, that you may free us from many of our military men, and they may with honor, and comfort, and a blessing from God, and from you, and from us all, return to their own homes with peace and com­fort.

I humbly desire you to have a favorable respect, to those that sepa­rated from us, and to those that are different from us in some particulars in their judgements, out of tendernesse of conscience, so long as they lead a godly, a peaceable and a quiet life. Consider I pray you that such fear and love God, and desire to do that which is well pleasing in Gods sight, and fearing to offend and provoke God, or to break his Commande­ments, they do abstain or refrain from doing some things which they have liberty to do: consider that the sinnes or offences of such persons, are usually in the matters of omission. God did not command in the Law (so far as I understand) that men should, (I meane those that were Gentiles by nature) be compelled to partake either of the Passover, or Circumcision, nor to adhere to the Church of the true Israel of God by way of spirituall fellowship. Moreover have not these men notwithstanding (I mean Believers, though they fear to joyn in fel­lowship with other Believers for fear of offending God thereby) the marke or character of Gods servants? See 2 Kings 17.39. Nehe. 1.11. and Chap. 5.15. Psal. 25.14. & 34.9. & 103.11. Hee hath not dealt with us after our sinnes: neither rewarded us after our iniquities. Ver. 11. For as the Heaven is high above the Earth, so great is his mercy towards them that feare him. Ver. 13. As a Father hath com­passion of his children, so hath the Lord compassion on them that feare Him.

Consider I pray you, that all men have not the same measure of [Page 90] grace; but can we deny but that these men fear the Lord?

I pray you drive these that feare the Lord softly, do not drive them furiously, least as Iacob said of his slock, it should endanger them; Moses carried the chosen of God tenderly in his bosome, although they were in some respect a froward and a crooked Generation: I pray you put a reall and broad difference between these, and those Wolfes, and Bears, and beasts of prey, that regard not Gods Commandements. Because these have the characters of Gods enemies. Of these David saith, Psal. 101.8. betimes will I destroy all the wicked of the Land, that I may cut off all the workers of iniquity, from the City of the Lord.

I pray you to take a speciall care in the meane time for the honor of that most glorious and high God, from whom we do receive all that we have, both life and all other comforts, that he be not dishonored; Remember I pray you that God is a jealous God of his honor. Suffer not sinne to march so openly in the sight of the Sunne, and to go without speedy and due punishment, suffer not such corrupt speeches, such foule contentions languages to go without controle, suffer not the wicked to speak what they list, as if there were no God to controle them: Re­member I pray you what a world of wickednesse, trouble and evil, that little member the tongue, (not being regulated and bridled) may pro­duce, to the dishonor of God, to the disturbance of our peace, and to hin­der my weake, yet true, and faithfull endeavors, that peace and truth might meete together, as Moses and Aaron met together, in the Mount of God, and kissed each other.