to ruine but what have we to do to binde others how then our Soraigne the Publike whom we are bound to unbinde But who shall judge of all is a main question 83. This hitherto hath been a troublesome and puzzling question and the Questionist applauds himself for wise learned knowing and able though a weakling if he can but pose his Adversary who might have posed him had he first asked the Question however both sides are Dilemma'd and stand postur'd like Lots Wife or as two silent Statues c. Now seeing none of our Magies either of Layicks or Levites Lawyers or Gospellers of any kinde name nature or degree I have heard them thus notion'd but never read any of them no not the occularly conspicuous Cardinals as call'd nor the notion'd sublime or Seraphick Doctor nor the Sentential Master have resolv'd this since the world was a world so that it still puzzleth all sorts it falls to the share of the poor and illiterate and therefore despicable Carpenters son to essay it and so to venture beyond his Ne plus ultra which he doth as so constrained Courteous Gentlemen and Readers both this and divers other things in this book with an awful remisness and a wary fear wherein if he err or fail so might so do the Cardinals and the Seraphicks aforesaid and in this they are errant in that they attempt not at all to give satisfaction also not sufficiently being Magies to quit dis-satisfaction We say then as followeth 1. Law and Lawyers are conclusive Judges of what is within the circuit and precinct of their Jurisdiction yet Appeals may be to Higher Courts or to the Chancery or to the highest Judge or Lord Chancellor at Sect. 3. 5 6. following and again for judgment on any of their judgements see Sect. 7. except taken out of their hands in season and referr'd c. 2. Arbytrators or any trusted or referr'd to though injudicious yea injurious are yet concluding Judges yet we may as at first judge of their judgement c. 3. The Parliament are concluding Judges when in being for the Publike and for particulars also if referr'd to but all may as at 6 7. on their judgements 4. Yet any who is impowered or hath power and will conducingly and savingly improve it as did Moses so according to our cautions is a Judge a Magistrate for the Publike good in opposition to any indangerings or too much sufferings by or from any and who shall Judge of this see Sect. 6 7. both for conclusive and inclusive judgings c. in short Power will be Judge concludingly but ought not abuse their power yet they may be judg'd on 5. The Parliament not being then the Highest publike Magistrate King or Protector as you please with their wise and faithful Councel if for the Publike are Judges conclusive so for Individuals if he please yet according to Law except referr'd to or if Law be Lawless as dubious or its Letter ridged against just necessity or right Reason he as highest Lord Chancellor with his wise Councel may catechise and chastise it and always accept its dubious acceptations with the humanest constructions for such is or should be Lawyers and Laws ayms and intentions for such are their pretensions c. 6. Just necessities private or publike allow any man yea a servant over his Master to turn Judge and Magistrate for the present if he will venture to put himself on the judgement of Law and its Issue or refer himself to those it concerns to suffer if he have offended here it concerns him or any one well to open and state their cause apparently in each particular and so refer and appeal or abide the Tryal and its issue or who hath power or might to act so ought state his case rightly and then appeal in point of Right as at 7th 7. Note all sorts may from all concluding Judges of what name nature kinde or degree soever they be appeal for judgement of their judgements so for any actions doings things sayings or censures judgements or opinions or disputes or controversies to any one or more or as we please or universally to all honest rational good wise and just men of judicious understandings to see how they will judge thereof though we should be concluded as afore and this is as much as can be had 8. Any one in their own concernments though injudicious is a conclusive Judge but any one as at 7. may judge of his judgement 9. But as more of the Publike are concern'd then the Publike Magistrate for the Publike and for Privates the Law c. as at Sect. 17. except they refer are Judges conclusive yet any may as at 7. 10. The Highest Judge who like Moses makes other Judges to present him and to supply his place as a Judge for he judges by them sure he is a conclusive Judge then as was Moses cause you cannot go higher then the highest and may if he please personally judge all yet as at 5. afore c. So will he also hear the advice of those Judges or Councellors and from all gather what 's uprightest and best the best he can c. and though in the integrity of his cause and proceedings he may like God at Sect. 89. appeal yet will he not if wise dispower himself till securd if then Thus we may hear and be heard and judge of one anothers judgements though not conclusively for the conclusive judgements are as afore Now if the highest Judges at Sect. 3. 5. 10. deal amiss with us I know no better way to do good on them safely and securely then as at Sect. 1 2 4. but if subordinates abuse us then to appeal to superiors or to the supreme as the Chancery or the Lord Chancelors at 3. 5. 10. afore c. and from thence to Sect. 7. According to the 8th a Master of a Family though his wife children and servants should have right on their sides in point of reason or the rationality of their judgements yet his reason and judgement or if you will call it his Will and pleasure in his own concernments and affairs as having right justice and equity on his side shall stand and conclude things for ordering and disposing thus if he build a house he may hear the judgements of the aforesaids or of any one and it may be they may be more rational then is he but they sute not with his mind will nor way so he will have it built to his own content and this is his right and due the like of any thing as one is self-ly or principally impowered and concerned and that Law checks not and if this Power were not there would be no end of things for disputes oppositions and reasonings also authority and propriety would be overthrown for if rational Right should carry it against righteousness as against the rights of dues justice and proprieties witty children and servants so divers others might somtimes rule and govern
of the meanest rank though faulty cannot endure publikly to be made Publicans let each one examine himself and he will find it an infinite dishonour to bear with such Malapertness as if aw'd which renders such Powers contemptible and invites rather to a stiffness to oppose then to hearken to by way of remedy nor have we to do with any in such a way though we see as in the aforesaid Princes such and such vices and failings in some particulars so long as they are in the general good Governours to the People for they are but men in parts though gods in place and power and they must have their grains of weight as must meaner men as they have greater Tryals and Temptations I will yet suppose higher admit an honest Heathen Pagan or Atheist if you will have it so were in Government and dissembles a Religion and Zeal the better to please rule and govern c. and he doth govern well and justly and gives thee thy conscience with our cautions against unconscionables under colour thereof what 's this to thee that he is a Pagan an Infidel as thou call'st him to God it is and to none else One hath thrown down Baal's Altar what 's this to the Bawlers who under pretence for Baal have their own base ends for its Baal is only concern'd who if he be offended knows how to right himself See then thou perform the duty of thy place as at our application Sect. 124. also pray for him or them likewise endeavour by thy good counsel so thy precepts and practise to settle in each one love obedience and peaceableness towards him for his humanities goodness and protection of thee thine and all sorts as thy Native Country c. and for the care pains and hazards he undergoes for thee and us all 101. Object But it may be said to what end these stories of Moses Joshua Judges or Kings c. What are they to us we have our own Laws and Goverment setled c. and such and such priviledges agreed on as they had not Answ Yes they are to us and you have already seen it could you conceive or remember what ye have seen and you shall see it to the full if you can fully see We have proved 1. That neither Moses nor Joshua were Usurpers though not vocally chosen by the people ' cause yet better chosen viz. by some of our principles as by the Peoples necessities next as taking and accepting or assuming the Government not for their own by base or unjust ends but as necessitated for the Peoples good so improving their proceedings and who doth as did they are no Usurpers nor Arbytrarie Governours c. Unjust Usurpation is to invade the Government without so many of our grounds at Sect. 43. to 53. so 78. to 83. as will justifie the assumption and retention 2. Admit Usurpers they or any of the Kings were yet governing well or though somwhat amiss yet not destructively no attempts are to be made against them to the endangering of the Publike but application only as at Sect. 124. For though Moses was taken for an Usurper by the three Princes and the Peoples murmurings and undertakings against him you see how they were punisht for it and that justly considering he improv'd his best endeavours for the Publike good nor were his neer relates Aaron and Miriam favoured but upon their submission 3. Though as faulty as the aforesaid Princes yea as Jeroboam yet we say as next afore that only sober reverend and peaceable Language and Applications are to be made c. 4. That on exigents and just necessities for the general good as did Moses when he durst not trust nor use the peoples counsel in their delivery or passage to Canaan by reason of our Reasons afore he was forc'd to Monarchize it and so self-ly to order and manage all and had he not so done they had been undone The like may other Governours on enforcing exigents do I grant such proceedings as at 4th to be amiss were the People capable if not they are just and right as I have order'd and caution'd them else not Note what follows is spoken as it relates to the Publike And now I will give you my judgement at large what 's Arbytrarie Power for I believe my betters every way are as bad as my self if not worse as mistaken in it and so shall we be in all things if we call things so and so and so let them go without further pursuit or prosecution of them by distinguishing and distributing so by defining or bounding c. likewise if we indefinite it when we should demonstrate and universalize it Rethorically for Logically and so infer as from the last and so are oft too late Arbytrarie power you will say is to rule by Will and not by Law but I say this is not right ' cause not rightly bounded and cautioned for you infer that what 's not of Law is of Lust and Will in the worst sence and it may so be and yet also it may not be so so whilst you neither define nor distinguish aright you confound and destroy all By your definition of Arbytrarie Power as afore Moses is condemn'd who is justifi'd both of God and man as you have heard so also you condemn al proceedings that are not according to Law as if of lust and Will in your sense which is not so for if of a will rightly rectifi'd and justly necessitated too call it as you will though a will it be as not Legal Law yet it s in it self or nature a Law that binds against endangering or destructive Laws self-ly so or made so by accidents or exigents or by the peoples pravities or weaknesses I say then that to rule by Law when lawless is cunningly to rule arbytrarily as by Lust and Will and colour it with Law against the very end of Law and Governours and to rule by Will as we have caution'd it is to rule by Law though against Law for its a lawful Will as agreeing with Laws end and intention though it fall out with its letter which is for conducings to publike peace and safety If you shall still say that this invasion or that evasion or abrogation of Law must be with the peoples consent in a Parliament I say so too if it may be so provided rightly compos'd and constituted if not not but as we have said afore I say then â—ummarily as follâ—weth That Arbytrarie Power is to rule by or to keep to Law or Laws letter when they prove endangering c. or not so complying to the Publike as others except you would that the Publike should be endangered or destroyed or not better benefited Next Arbytrarie Power is to break or not use publike benefiting Laws for the Publike or particulars their accomodations but only for partial or self ends sake Agaâ—n It s also to alter good Laws for worse or not to accomodate with better if it may
with Abishag his Mistris for the Kingdom followed it cause it un-king'd him and King'd his un-kingers in point of Power and asso of al things ad placitum the Parliament impowering his Highness In power King-like left him to himself in point of Power to govern if he would or see just cause which he may with our Principles and premises of just necessities and conducings as afore and as did and might the Lord Fairfax on the same account for none must be so silly as to think that the universal Power wil if it can help it be overpowered It may abide perswasion but no compulsive Invasion especially to unjust sufferings and dangers whatever in a wise policy it may connive pretend and comply to and it comes off honestly fairly and wel if with a little wronging al things considered for so Angels wil do Thus the Lord Fairfax did no wrong or if any but little also as of necessity inforced thereto but wisely Sentinel'd and Perdu'd it to prevent Surprisals and the better to surprize his Surprizers And the Parliament as afore outing the King and his Seed and immediately investing his Highness with the Militia the Kings Abishag or Mistris or rather with the Kingdom it self he succeeds the King as the next Man by an Act As their doings which they never undid of Parliament as Governour in point of Power either in Esse Posse or Potentia and thus besides al other Arguments he claims Right to the Government and if he Governs as he hath done and promiseth to do and provide also as we have hinted we are happy and he is worthy of the Government and We unworthy of such a Governour 53. But sure for this my doing I shal not scape censuring as a Flatterer a Time-server c. in this Tract c. I cannot deny but so it may be but I do deny that so it is Now who is' t can conclude from possibilities to certainties as that things are cause they may be which as they cannot say they say nothing for I can from possibilities if they be good Arguments make guilty the most innocent c. But the Laws of Logick and Love so of Civility Humanity and Charity are against such conclusions and in doubtfuls for the contrary c. as for the fairest and most friendly construction which to make good I have and do present you also with many allowable reasons and grounds for what I do and do here seriously and ingeniously protest that I would not have set Pen to Paper but to discover falshood and make Truth apparent for there is no reason that his Highness should be wrong'd or censur'd as an Usurper besides many other unjust Objections and Exceptions against him and the censurers go clear away as just and true in the same and his Highness remain as guilty to his great dishonour for Untruths in point of judgement do as much abuse as do those of relation for the people misled in either are thereby incensed against his Highness as if guilty c. so fal to factioning it for and against to the endangering of all c. 54. Nor may the censure of Flattery nor any depravings c. obstacle or check duties of any nature especially of so high concernment for so no good thing almost wil be done and many evils must be done for there is not any good thing but may be vilified and depraved nor any bad but may be rendred speciously good c. Let the Performer then stand clear in his own heart and Conscience and so rest resolved for the rest else farewel al goodness and good things if we be afraid of Sanballats Foxes who would demolish goodness it self they are so Bad. Object 55. You are contented that I do my Country al the good service I can but you except that I plead thus for the Protector also you would not have me to hint nor minde him of these his Rights c for it wil pride him and he is proud enough already Answ If it be any factious Incendiaries or trouble-States that object thus I answer Why except they at what they are the Causers of For had they not endangered our Country by crying up the King of Scots Rights and crying down the Lord Protectors and so divided and factioned the people to the Hazard and Ruine of al I had been silent so they clearly excuse me and condemn themselves of what they accuse me of by necessitating me to do it Whoever else objects I conceive this answer wil satisfie them also Object 56. But it s objected That the Law makes this or that not Treason except against a King nor bindes except for a King c. so such are not Traytors nor capable of Tryal as such c. Answ If so I know not what to say to such a Law nor such Lawyers and yet they shal know by and by that I know what to say to both so care for neither of them in this case By this also it may be they wil say that the Parliament could not nor can his Highness now make Laws or Ordinances without a King c. Oh the force that is in words ceremonies and opinion But we shal shew by and by that our Principle is too hard for them al as wel as for al at Sect. 16. However they wil by this if so enforce his Highness to King it in Title to entitle him to the aforesaids But we wil take to pieces these positions and examine them c. so shal we see what confession they wil make 57. If as against the King be Treason what then is it against the Kings King Sure the greater is greater then the less and contains it Now whether the Peoples welfare and safety be not greater then Charls Stuart's Right if Right see Sect. 3. to 17. Then whether Salus be not highly concern'd in the present Governour thereof see Sect. 28. c. 58. Note our Principle Kings the highest Governour in point of Power however cald or entituled in al things as Salus is necessitated or justly conduc'd to especially in point of Safety so his own safety in relation thereto so that as afore neither Words nor Letters nor no Law for or if against nor any thing is valuable or pleadable in opposition thereto else the aforesaids were higher then the highest to which all at Sect. 16. stoop yeild and comply yet some of our Laws and Lawyers as afore are lawless and wil not so must be out-law'd c. 59. What 's the word King but a composition of Letters in themselves nothing for to people of another language they are only sounds c. so the power of the word is in thy conception or opinion of it or of custome but the right power is in the extent of just power next in the worth and perfections of the person impowered See then what most Kings are at Sect. 51. to 52. and see what his Highness is at Sect. 4.
their wiser or however their more just Governours and have thei will and way in what 's their Parents or their Masters or the Magistrates or anothers proprieties and rights to order and dispose c. cause their judgements may chance to be better though worse or not so good as overthrowing justice authority and propriety to a confusion of all as is already done in most houses where under pretence of a Religious Conscience As not knowing his power place the witty and wily Wife Children and Servants go several ways and leave the weak Master masterless but let all such know that the Master of a Family though he have failings is King and Priest in his own house to order c. and he is a Judge and Resolver of Conscience also in all indifferents in Religion to his own family only Fundamentals must stand firm and fixt on all sides c. but this is no place for this but its worthy of a place and setling right else it will unsettle Government for the witty Govern'd will somtime govern their wiser Governors which must not be c. Note None are concluding Judges where things come not under their command nor are referr'd to them though it be apparent that right is on such side Yet the Antagonist may still vie it out thus two dispute but it relates to no concluding jurisdiction and refer it they will not so the apparently vanquished though justly concluded against yet cannot be concluded by any but he may still vie it out with his Antagonist if he will wilful it but his Adversary though the other will not may appeal to all ingenious and rational spirits and so rest satisfied and answer the fool no longer in his folly Thus much in point of Judging We go on 88. Law the highest Governour is bound to as he is only self-ly concern'd except justly necessitated which quits any one as well as himself but as the Publike is concern'd in him or any or alone he is not bound to it for the Lord of the Law is Lawless 89. If the Universal Publike Governour pretend judge or deal amiss or contrary to his Be-trust it s not well but what shal we do with them more then with each poor Arbytrator so with Lawyers Clergy-men Physitians Chyrurgions who some of all of them at times In points of Trust as by their ignorance carelesness and unfaithfulness so also by some of thē in their intentional making preys and prizes on us most cruelly oft beyond Tyrants c. abuse us as much or more as oft to loss of life and estate and our souls also all which by so doing forfeit their Be-trusts and so their reputations and yet we go on in trusting in short we suffer more by them yet say less Truly I for my part know no better way for the People to deal with the highest Governour then as I shall set out at the conclusion of this Book nor for Governours that are of honour and integrity then nobly for their Honours sake to do as did Samuel of himself for he was not call'd to accompt nobly appeal to the people in point of his uprightness towards them and they as fairly quit him yea God himself also for his Honour sake that he might stand clear in points of Justice concerning his dealing with his Vinyard so with his people saith Judge oh ye Jews or all or any that doth or shall hear and know of my dealing with it and you what more could I have done c. and what less could it do to me in point of retaliation and yet it hath affronted me with wilde grapes for tame c. Also judge oh House of Israel twixt my ways and yours I appeal to you so clear is my case that I dare adventure to make the judg'd yea my enemies my Judges c. thus let Governours nobly satisfie the scruples of the People c. but see at the end of the Book this more perfect 90. But le ts suppose that the Parliament have not setled Custome Excise nor Taxes though I conceive they did all so also Convoy and Algier money c. by Acts Orders or Ordinances c. and yet all is said not no to be sufficient for some sudden and extraordinary Publike occasions and exigents c. What 's then to be done The universal Publike Governour urgeth his want it s reply'd it cannot be by reason of other and the said great Incomes c. so it s a pretense next you say is the highest Governour Judge alone For answer to both which I send you to Sect. 83. Also it s urged that its against Magna Charta see therefore Sect. 106. to 111. Lastly you say that a Parliament must be call'd c. To this I will now answer you le ts suppose the case is sudden and desperate c. as that the Hollander is now in the Downs with a mighty Navy and our Sea-Forces unready or abroad c. And the Scots King hath a great Army with him and thereon that all the Factions in Scotland England and Ireland do or will Arm it past disarming if not seen to in season c. and Treasure is pretended to be wanting and all are so divided they know not which side to appear on c. Would you now dispute about Laws allowance and ceremonial ways of proceeding so about Parliaments when dispatching is most necessary to prevent our Dispatching who on this sudden and desperate accident is Judge say ye who will you apply to say I to take a course to oppose them but to him who hath the universal Power in his hand though he were an Usurper yet no destroyer For who else can or who else dare he being in Beeing assume the Power What course will you take on such exigents or on some hardships or ill usage Keeping to our Cautions that is to take heed of endangering the Nation to ruine by opposite Arms c. Can you take a better course then the conclusion of the Book will afford you or as we do with Arbytrators Physicians Chyrurgians and Lawyers on like exigents whom wee can onely with good language move to be faithfull to their trust also just and humane and so to maintain their honours and reputations and then adventure their killing and undoing of us I have supposed as afore on purpose to see if on any occasions or exigents you will allow the governor his wise-counsel without a Law yea against it so without a Parliament when it cannot be timely call'd to be Judges or take a course to save you and us all as they can if ye say no then wee may bee lost by divisions and forreign oppositions if ye answer yea then ye grant as much as I desire that is exigents and necessities may be or may be pretended though you and I discern them not and that the Governours must be trusted and so must yea ought without Law or Parliaments c. save the
be Lastly It s self-ly to alter good or bad Laws for better without giving the people their due and right of honour and consent by way of a Parliament if They and the Time be capable thereof if not not but this is a fair condition failing if a failing Again Law is self-ly absolute and therefore as occasion oft are or may be it s very injurious dangerous and destructive Reason is respective and so wisely varies from Law according to just occasions and necessities for Publike good and so avoids what it can such sufferings and enclines to all conducings To rule by Law then if it prove as at A. is for ought I know to rule like a Mad-man or a wicked and wily Machiavel as under pretense of zeal to Law to act lawlesses as things dangerous to the Publike This is to rule by Will and Lust and cuningly colour it with Law and so is arbytrary power though Legal Will therefore and Arbytrarie Power as you cal it yet if qualifi'd as at B. is the only wise just safe and lawful though not legal ruling and governing See then to wise qualifications and let foolish articulations and quarrellings go Our Position in it self is right though any one under any colour or pretence should do wrong by it Wrong grounds either in degree or Pedigree Clamour no more then hence-forward that this or that is without against or contrary to Law and therefore Arbytrarie if our Position at B. bear it out seeing it hath reason wisdom and the publike good and just necessities on its side and only ignorance and folly against it And except so qualifi'd we allow no deviation from Law but will that each Individual but not the publike suffer and attend its alteration by wise Suffrages c. But the Law hath held us too long from the Lord and Judge of the Law to whom we now return to perform the remain of our Duty We say then That 102. The highest Universal Judge may as I have in part said afore self-ly judge all but yet according to the Laws in being ' cause they are each ones rule and guide else they might be surpriz'd and betray'd c. But he being the highest Judge is a Chancelor also and as he may create a Chancery so may he self-ly Chancelor it and check the ridged letter of the Law for its intention which the subordinate and substitute Judges cannot do without appeal to him or license from him from hence grows pardons as the offence and offender may admit thereof which ask many considerations why one for the same fact may be justly pardoned and not another as this for one of them as that he hath been very faithful and serviceable yea a deliverer of his Country or as his life may exceedingly conduce thereto and our Country would suffer much to lose him but the Truth is here are more considerations to be had then I can now consider of 103. So all publike Offices that relate to him he must self-ly perform or see perform'd and he ought also to call them to account about their faithful discharge of them to the people or to him for the people also to hear the people if he can in their appeals and punish their abusers c. and this is Moses yea King-like King David descended to hear the tatling Tekoite and his son Solomon the two Huzzies the Harlots Surely the Judges in difficulties of Law may not self-ly resolve it but as Moses's Judges who it may be might some of them and in some points be as or more able then Moses yet as it was dubious and so too hard for them Moses as Joab to David must have the honour of it by acknowledging it his right of place so as if of ability though somtimes not so able so that he with them or any other of his wise Counsellors may resolve it though Moses self-ly resolv'd all 104. Certainly it concerns the highest Governour who is Judge of all and should could it be judge all it concerns him I conceive to be an absolute rationalist for that reason is the intention of Law and the Gospel also though some Lawyers and Gospellers oft reach it not but being so where Law fails or is dark obscure or ridged yet right reason will reach it and if he be not strongly rational the Lawyers but especially the Gospellers will be too hard for him and ever and anon surprize him one with this is Law that not also ere is no Law for this and here is Law against that c. and those of the depraved Clergy will with their wyles Metaphysicks and Supernaturals beguil us and out Phusis Nature and Reason and grace also but they ought not nor shall c for we shall I hope finde Commensurators for all let them commence as high as they can But Magna Charta is pleaded in behalf of our Priviledges so Law also 106. This Magna c. I never read but now I will read somthing of it yet by imagination only and when done answer them and by that answer all as are so condition'd the rest will answer for themselves This Magna Charta is Law and Law is in part already resolv'd and here the rest shall Suppose then as followeth 107. That the People did well and wisely make sure work for the priviledge of calling their Parliaments once in two years and to sit till such or such a time and this they claim still except as wrong'd and a great piece of injustice and breach of trust in the Governour not to make good the same I answer Are we in the condition we were will our present condition allow thereof If we were as we were it were claimable but not as we are The King Peers Prelats and Priests of all sorts had their places in Parliament or priviledges to their minde and so had Lawyers also so when Parliaments were call'd they need not faction it for their places being already plac't and that in great pomp power and command and question'd not their security they were so secure till at last Elihu's little dark cloud appear'd whose expansion and extension they foresee would cloud their whole Heaven of glory and render it dark and despicable But now every Parliament is packt and compos'd on purpose of several parties for the restauration of the aforesaids Also the Priests of all sorts sect it so do all religious persons faction and party it yea the several Churches clash so that the distinct Bodies of Parliament and People make one Body of Dissentanies or things divers and some of absolute contraries so that what by the weakness of some and the wickedness and wilfulness of othersome and the ignorance of most time is lost in confounding contests Also Religion's rigidness and Meandrian intricacies are too hard for most of them so for all sorts and doth more confound and trouble then doth confusion it self The infinity of Sects and Opinions makes good what I say which to
THE GOLDEN LAW AND EMPERIAL PRINCIPLE OR THE Universal Monarch ViZ. The Soveraignty of Salus populi not voluntas nor voluptas populi over all Powers and Potentates whatsoever yea over all things in this World though never so sacred or precious as over our Religion and Laws Lives and Liberties as here is cautioned Proving that God himself prefers man and complies to him in all things when in just competition Besides many other Usefuls to rectify and so to satisfie the conscience scruples of all sorts about the High and Disputable Point of this Time as who hath right to the Government of our three Countries England c. making good also this Position that Individual Rights may not Rival it nor contend but comply as doth God rather then endanger the safety of Salus c. Better it is that one Man die much more lose his Right if any then the whole Nation perish to in-right Him COurteous Reader Read I heartily entreat thee both the Epistle to the Reader and the Contents also for they will I hope not only content thee but give thee light also into what shall as into the Book following LONDON Printed by J. M. for William Lee and are to be sold at his Shop in Pauls-Chain 1656. TO HIS HIGHNES THE Lord Protector May it please Your Highness SHould I either of ignorance or as fearing to presume as it may be call'd not Dedicate this to You yet the thing it self so relates to Your Highness as that it self-ly doth it do I what I can I hope then it will not be notion'd Presumption if I bear it company and come along with it in these Lines reverently to dictate for it as Aaron for Moses also as so postur'd to wait on your Highness and withal to crave pardon if I make bold to subscribe my self Your Highness most humble Servant S. H. To the READER Courteous Reader IT hath been and is at this instant the great Controversie of this Nation who it is that hath right to the Government c. and offensive Arms are taken up in behalf of Ch. Stuart under pretense of his right thereto which enforceth defensive Arms to oppose Him as having no such right also to prevent factioning for Him to the endangering our Countries to ruine Our Intention in this following Tract is to clear this Point so fully as that the weakest capacity may if not wilfully blind plainly see it Our Hopes are that when it s so resolved they will then side with the right side for Right sake so for their own and their Countries peace and safeties sake and to save it and themselves and theirs from Ruine Courteous Reader Read through I pray thee before thou judgest the Roman and Pagan Laws enjoyn thee to do so how then do the Christian Laws of Justice and Charity So that if this or that distaste thee or resolve thee not thou yet shalt I hope be pleased in both before thou hast done and so I have done and rest thine And yet Courteous Reader I must make bold for a few words more I heartily entreat thee of thy humanity and civility to excuse the common and trivial slips of Orthography and Pointing c. so if some Capitals should want their Italica distinctions and ornaments the like for Method all which though useful and pleasing yet are immaterial to Matter and but ceremonies to substance as Rose-leaves and Verge-salt are to a sound and wholsome dish of meat yet would I have accomodated thee with those also but necessitated interruptions checkt me In short let thy goodness excuse our failings and accept well our fair intentions and endeavours though they want the beauty of taking language which hides almost all other defects and yet the truth is I aymed aimed both at Reason and Rhethorick but principally the first as first in worth and chiefdom for let all know that its an easie business to write Histories or Relations which is but to tell Tales finely and nothing of self abilities except trimness of rendring but those that define bound and circumscribe aright had need to have the spirit the soul and energie of Reason for nothing is so deep so high so soaring and searching nor so approaching to a God as is god-like Reason As for Rhethorick it s a fine a nice a beautiful vanity But to Reason say all sorts what they please all Powers Mortal or Immortal but the Immortal God must stoop and do homage to and yet this Romish Harlot Rhetorick hath by her Paintings and Dressings and her Wiles and Impostures for Impost sake as for silver shrines soveraignty and salary got the start or better of her cause most men are bad and naught in points of intentions or judgements and now adieu S. H. The Contents of the Book 1. HIS Highness Right to the Government is made good at Sect. 43. to 53. so at 78. All Objections against Him are answered as they fall out 2. That neither Charls Stuart or any of that Race have now any Right thereto is made apparent at Sect. 75. to 78. So Sect. 16. to 18 c. 3. What unjust Usurpation is Sect. 101. which quits his Highness besides the References for his Rights afore 4. What Arbytrarie Government is which also quits his Highness so any Governour so governing though Law with our cautions be deviated or declined 5. Moses-story-storyed or set out see at Sect. 79. which suits with his Highness case and condition at this time 6. The grand and puzzling question viz. who shall be Judge in all Disputes Things Cases Questions and Controversies resolved at Sect. 83. 7. The power and place of the Universal and Highest Publike Judge or Magistrate Sect. 102. 8. Many useful things concerning Law and Lawyers and other requisites you shall find here and there 9. The Soveraignty of Salus Populi or the publike Peace and Welfare is made good by Sect. 2 to Sect. 18. 10. An Answer to those who except against our Armies or Forces by Land and Sea and Taxes thereon see Sect. 72. and that they are slaves and not Free-men 11. Some Usefulls of Magna Charta Sect. 106. to 113. satisfied 12. An humble Addresment to his Highness or any Governour in behalf of the People for remedy of things amiss and to prevent clandestines and so any trecherous plots to assasinate or the Insurrections of the people so all bold impudent uncivil rude and Boorish clamours and exclamations to incense the People to an endangering the Peace and safety of the Nation Sect. 124. 13. An answer to the exceptions against such an Addresment Sect. 125. 14. An Addresment to all Forraign States Kings Princes or Governours whatsoever in behalf of their People c. Sect. 126. 15. An Apologie to all our worthy Commanders Captains Officers and common Souldiers to satisfie them why we attribute all the brave atchievements to his Highness name only Sect. 127. 16. A Caution to Lawyers Sect. 114. 17. A Paradoxical conclusion 128. SALVS
HER SOVERAIGNTY c. Sect. 1. WE are constrained by the ignorance and pravity of the Multitude to Tautoligize it in repetitions even to a wearying of our selves and the world with words and yet it will not do and therefore we must yet do it So we are forced to present our selves on the Theater once more in behalf of * The peoples safety and welfare Salus her Soveraignty so in behalf of Salus her * The Governour Soveraign c. Her Soveraignty we make good by the Arguments following His by Sect. 43. to 53. so 78. to 83. § 2. We wil first begin with Scripture Arguments the better to infallible it yet as fortified with right Reason also in things of this nature else were they forfeited c. We will next pursue it with right Reason which wil self-ly infallible it yet not to the * Ignorants and conceiteds self-ish but together we dare inscribe it with Scriptum est For Scripture § 3. Christ saith the Sabbath was made for man yea for Individuals how then for the Universal It was made for him chiefly in points of humanity as in Acts and Offices of Mercy Charity Love Justice and just necessities see Deut. 5. That thou and thine both servants and beasts may rest and remember that thou wast a servant in Egypt and how acceptable and welcome Rest was or would have been to thee c. 4. Thus in just competition all things comply to Humane necessities and God is then best served in the omission of Sacrifice for Mercy so you cannot glorifie honour serve love obey and worship God better then to decline him and incline to or prefer Mercy before Sacrifice that is wave the Sabbath in its religious rites duties and observations if they clash with Mercy make God then on just occasions and grounds a God of mercy and you magnifie him most for his mercy is above all his works and doth magnificent him but yet take heed you incroach not on mercy's good nature beyond our cautions which if you do Justice will be meet with you for shee is bound not to see Mercy abused 5. Again it s better that one man die then all the people perish and now all the people must perish to inright one unrighteous man 6. The Man then to die was a righteous Man the People he was to die for were most unrighteous yet he must die that they may live Now all the righteous people must die for one unrighteous man that he may live to live on them and Lord it over them 7. The Man then to die was a God also the People he was to die for were * By do generating Divels and yet he must die but now c. 9. Thus much for Scripture Arguments in behalf of Salus Soveraignty as justly necessitated We come next to right Reason which agrees with Scriptures so it s the same in Nature though not in Name 10. Right Reason saith then That Physick and Food are servants to their ends life and health So Kings Princes and Powers are the like to the Peoples safety and welfare there being no other end and use of them as such but such c. 11. Moreover we see that all sorts do and must one ways or other as they are able venture their single Individual persons lives estates and rights for the Publike or may be justly enforc'd else the Publike might perish and so the Individuals thereof 12. Magna Charta so Law Priviledges and Rights are pleadable twixt Individuals and justice is their due accordingly but not by any one against the highest publike Governour in opposition to publike necessities or as they clash therewith of which how and on what terms he is Judge judge ye by Sect. 83. c. 13. Here no Law for or if a Law against is of no value the Principality of our Principle will not allow thereof as you shall find ere we have done and you do find afore what God hath doth and will do in the like case in what relates to him In short we cannot allow Law which is but a bare name a very nullity in this case a dead thing enlivened onely by letters and words but most by opinion to Lord it over its the Publick Lord whose servant it is and by and for whom it was made and may if it carry it self amiss be chastised Sure it was not rais'd to raze him c. The Parliament Law-makers were Law-breakers as the Publike was necessitated 15. I conceive by all the aforesaids that Salus Soveraignty stands clear and is apparent and so who are true and who are Traytors thereto so that now we may venture to inscribe it with Scriptum est We next reason and infer from the aforesaids as followeth That 16. Seing God and his Laws so Religion Reason the Sabbath and Sacrifice likewise Individual rights yea the very lives honours and estates of good honest just and innocent men have do and must on just necessities lose and decline all self-rights and comply to necessitated Salus What then can nocent Charls Stuart or his siders with say for themselves who for forfeited deputative Rights forfeit their faith love and loyalty to their Lord the Publike welfare by exigenting it to intolerable sufferings and dangers yea to ruine by factioning their Country into Divisions and Parties one against another in an hostile way Do they not by this render themselves Traytors as contrary to trust duty and engagement to trecherize it Are they not Murtherers and Thievs of all slain and lost and taken from on both sides as inforcers thereto I appeal Again 17. His Right to the Crown is not Natural or self-ly Hereditary but politick and deputative and so is as are other Laws alterable though they had not forfeited it as is conducing to the welfare and safety of Salus how then as forfeited also On which grounds they did make it Null by an Act and by another Act condemned him as siding with his Father c. 18. And as there is a Law that made it Treason and so to forfeit self-rights of life and livelyhood as of lands and estate c. for attempting against the King as the Publike welfare was concerned in him and the King did and might by Law and Reason exact the same as so relating to the publike good of peace and safety by the same Law of Reason or lex talionis as much is due upon the King or any of his yea more as more engaged by trust oath honours and tribute or revenues of and from the people for that end and purpose and the King himself by his opinion and exaction of the same saith as much and so condemns himself and his for Delinquents as so acting and justifies his executioners for their acting thereafter on such If it be said that the King traytor'd such or as it related to himself only and not as to the Publike I answer It may be so but it rendred him weak
to 5. and so who then are Kings 60. His Highness hath the Militia of three Nations in his hand Doth this or the Title King King Next he is chosen in points of choice beyond all or most Kings or Governours as afore also hath choice parts Kings these or the Title King 61. Is a King of Scotland alone cause call'd and ceremony'd like a King such a King as is the Protector of our three Nations 62. There was no King in Israel c. There was then to be none for they never had any What 's then the Meaning but that there was no Universal Governour at that time Governour then is the Genus and so contains all Species or kinds of Governours however call'd which howsoever in point of Species he is yet a Governour or Ruler in the Genus Thus Judges Captains Priests Prophets and Kings at different times King'd it in Genus and Species though not alike speciously 63. Treason then against the King was not as he was a single Man or as call'd King but as he was the Universal Governour in whose safety the Peoples safety was concerned It was not Treason as it related to words expressions or Titles but to his place or office and its relate the people as afore 64. Let the Lord Protector then have what name or Title you please it matters not he is a King in nature as well as the rest or best However as he is the Universal Governour Thirty two Kings as call'd and Translated Joshua slew on this side Jordan they were I believe but the highest Governours of Cities I think the L. Mayor of London is for hâ—â— time as good as the best of them in whose safety Salus safety is concern'd this and that or what was Treason to the King so call'd is the same to him at least he being more c. its Treason then to the Publike for any to attempt upon or against her Highest or Chiefest Governour Defender or Protector to the endangering her Protection Welfare and Safety 66. It s considerable also that Law hath two parts viz. its Ceremonials and its Essentials c. its Ceremonials are words expressions and names so also such and such ways courses and forms to proceed by c. its Essentials are Justice Rights and Safety of which this last is first so in competition Justice and Rights must comply to Safety c. If the Essentials must comply to Safety what then can the Ceremonies of Law in just competition with its Lord the Peoples Safety say to it What reason have they or is it ignorance obstinacy or wilfulness c. Must the Lord the Publike Welfare be a servant to its servants Yea be destroyed by them viz. by words and names so by manners and ways of proceeding Ceremonials all to the Essentials afore the Essentials at Sect. 16. in competition comply but our Trivials are very troublesome 67. Remember then as afore that the Highest Governour as Salus is concern'd and necessitated is not bound to Law it self much less to Lawyers or any Ceremonials for in behalf of Salus he is Judge and Lord of the Law as is conducing 68. Else as afore how could Salus on exigents be saved or provided for if words and letters say nay and none might gainsay them 71. So may he act also do and undo without yea against Law yea Law it self much more Laws Letters which are oft great lets to its intention as the Publike is justly necessitated cause the Publike is Lord of the Law and who made it for its own end and not against and if in error or accident it be against it must be made to know its place is to give place 72. Well but yet ye are not at quiet but are much troubled at one thing you would fain be free Englishmen and not under the Sword nor Taxes Be it so Give then these Weaklings their wils c. so the Army is disarmed and Taxes discharg'd and now I hope we shal hear no more news of you and yet what means this noise this clattering of Armour and Weapons this thundering of Canons and other shot this bouncing and running of rampant Horsemen to and fro what these shriekings and cryings out of all sorts Whence these streams of Blood How came these mangled and slain Carcasses Whence those frighted Fugitives What 's the matter of this smoak fire and flame c. Surely from hence all Your Army discharged the Hydra Faction hath charged you with ten Armies for that one and so overcharg'd you for now Royalists Peers Prelates and Priests so Lawyers and Gospellers of all sorts and fashions yea every several Sect Church and Faction are in Arms to offend one another and defend themselves and to Rule and Soveraignize it if they can and Forreigners hearing thereof take the advantage and strike in amongst them and whil'st your selves fight for the bone the stranger Doegs may chance get it however the Land may be ruin'd before it be righted or recovered by any side All these miseries and this our bondage your licentiate liberty your freedom hath brought us to which the bondage of an Army and Taxes would have freed us from and now you wish when too late oh that the Army were on foot again to save our Heads c. and for Taxes you would rather then fail take the Divels counsel part with all rather then your lives or rather then Husbands and Wives Parents and Children also near and dear friends and Kindred should be parted by slaughters and massacrings or so mangled and made away and your selves live a dying life of grief care misery nakedness and want even to a continual expiring 73. Had the poor Savoyans had a protecting a defending Army which could they have been in season aware of sure they would also have taxt themselves according to the Divels Doctrine rather then come under the hands and Paws of such Divels c. 74. Le ts know then your minds in season whether you will have any protecting Armies by Sea and Land Brave Royal and Imperial Forces or no to save you from Royalists and the rest that so we may know how to please you though we please you not 75. That the King of Scots as call'd hath no right to the Government is without any more adoe apparent in nature and reason from what is already said to any common understanding almost how then to the comprehensive as having contrary to the very end use and being of Governours sided with his Father against his Mother his Country in transcendent trecheries c. and that his Father was highly trecherous to his trust appears by the Lord Chief Justice Cook of Ireland his Kings Case heard accepted and confirmed by Parliament on which the King was executed by their order besides his oft needless and causless oppression of the People as appears at Sect. 95. 76. Again the Parliament made an Act against any of that Race for ever being Kings and Governours of
this Nation c. and this as the whole Body of the People was contracted in them they might do so may they make or marr any other Laws as conduceth to the Peoples Welfare and Safety as they have that of ten pounds in the hundred to eight and then to six pounds for use monies which if they find amiss they may alter again and advance it to what degree they find it capable of or depress it as they please As the Hollanders and other Countries raise and raze their exchange moneys as avails to the Publike Our Principle will justifie it also and what not 77. In short as they may make one Law so may they many or any and as they may marr alter or unmake one or more so may they ad infinitum as conduceth to the Publike for the Power that impowered them for the least or any influenc'd them for all conducings and against all seducings of which they conceived that Race to to reign here was one and therefore they arraigned one and raz'd out the rest So by all our Arguments his Highness is the next man being so chosen as afore 78. Now whatever Ordinance or Act the Parliament made against any one Universal Governour for future yet if afore or afterward they have impowered the Lord Protector with the universal Militia of our three Nations or Countries as their Defender and Protector and so left him and so he still stands besides all our other ways of Choice and Investure of him in case they had not so done they for their parts by so doing besides what we have said and done have to our best understanding postured him in the place and condition he now stands for all the said Act for if in words or by an Ordinance or Act they say we will not for future have any one alone universal Governour more c. and yet afore or then or after gave him the triple or threefold Militia they King'd him in point of Power call him as you please and they were so King'd themselves by the People though not so call'd and yet call'd so by a King K. James for to say in words or by an Act of Parliament We will not that any one man rule as afore c. and yet in actions do it which are more real also of later edition and so more authentick as seeming to revoke what they said and is as much as to say we are now of another mind and judgement and will have this Gentleman however to Rule and Govern for his time c. 79. Yet we humbly make bold to say that it concerns his Highness of his own goodness nobleness and ingenuity and for his Honour and Renown sake to make good what he can the ends of such a be-trust as the welfare of the People and their Safety c. and to consider of our contents and in season to provide accordingly c. However his Highness Rights as afore I am forc'd to make good for our former reasons sake also to prevent and affront the Invaders thereof to our endangering to ruine 80. Object But it may be said this impowering him as afore was only a be-trust c. a redelivery being expected when exacted Answ So was the Parliaments from the People a be-trust as on intention and expectation of a rendition c. But those Mortals would have immortaliz'd it and might with our cautions so the Arguments are idem though not The Parliament by reason of their divisions had opposite ends and could not mind the main ad idem Again a Betrust is answered as the main ends of it are answered the Peoples Safety c. And here I ingeniously protest I see not but that his Highness hath doth and will as faithfully and sufficiently quit himself as I conceive any can or would do that should possess that place say Praters what they please and if he shall please to make good our Contents as afore he would Crown us and we should then do well to do as much by him for we cannot do too much for our Saviour as we cannot for our Saviour 82. However I conceive yea I think that I may safely positive it and say that neither his Highness to the Parliament nor the Parliament to the People might part with their Powers or Commissions but on our cautions at Sect. 47. and that their engagements and be-trusts forbade and charged them to the contrary Object But it s urg'd that his Highness was the Parliaments servant So was the Parliament the Peoples so the Argument is the same so ought to obey and deliver up his Power when called for it being only a be-trust also he promised so to do c. For the Truth of this that none may be deceived I will set it right and then leave it to judgement I say then Answ I deny that he was the Parliament servant and if he was I care not so nor for his promise if any and as it s said to be a Be-trust see Sect. 80. Are the Servants of a Lords Family the Stewards cause the Steward entertains them and takes them in seeing he pays them out of his Lords Treasury Are they not both though differently degree'd servants to one and the same Lord in opposition or competition then who shall the meanest servant comply to Yea may not the case be such as that he ought not obey but with respectiveness if he have power soberly oppose the Steward in his Lords behalf and for his own safety if he find that he endanger either But you will say who shall be Judge for any one may pretend c. For this see Sect. 83. and then Judge you Nor may the Steward 's own servants as may not the Lords own servants so nor the Kings when he was be true to or side with or obey their own Masters in opposition to their grand Master the Publike This the Parliament so that next afore judg'd on the servants side when it came to be agitated afore them and so allow'd of the servants or subjects judgement and disobedience and punisht those as Traytors that were true to their private Master or Trust against their grand Master the Publike see our Sect. 63. as afore for judgeing If also neither the promises nor the sacred vows of a Wife cannot binde her to God in opposition of her Husbands Rights cause obedience is better then sacrifice and for that she is not a self-power as is a Widow who may vow and if vow must perform but a Wife might soon be head her Head with such pretenses and licenciate services c. so nor can Magistrates Governours nor any Powers make a vow promise or covenant amongst our selves but if it prove endangering or destructive to the Publike which is our Lord and Husband and the supreme Lex to which we are subordinate but it may be renounc'd In our own concernments we may promise vow and keep else not and yet not destructives or endangerings
people as they can for his pretending right or wrong I have and do send you to Sect. 124. and if ye have a better a wiser way on pretences surprisals or exigents c. shew it and we comply c. 91. The intention of Laws is to save us and do us good if the letter and intention clash which will you cleave too for to contraries you cannot and to destructives you ought not make the Laws then Oh ye Lawyers more wisely and in plain terms that admit not of such doubtfull and betraying constructions that so we may not be befool'd nor destroy'd by them nor you Object 94. If thus as afore say you why then was the King call'd to accompt why suffer'd he c. for he had his pretences c. Answ Truly if we had not had a visible authority and powerfull power to deal with him wee ought to have suffered according to our position rather then indanger our Country to ruine but the whole Nation who sent up the Parliament and were bound in Honour Honesty and Conscience to second them and were satisfied about seconding them came up by hundreds and thousands c. offering to live and die with them So that to my seeming we made it hazardable and doubtfull by dallying with him for I conceive he might easily have been surprized long afore but wise and just policies might prolong it for usefull ends sake So I may be deceived therefore will not deceive so I judge not 95. But as there was a visible likely and an authorised able power as afore in likeli-hood to carry it without such indangering to ruine c. so there was causes proportionable for such procedure as ye may find in the L. Chief Justice Cook 's Kings case But what likely and just pretence could the King have to want and so raise treasure by ship mony Privy seals Pole-mony and what not hee was at Peace with all neighbour Nations Princes and States So also within himself so was not inforced to keep three Armies so long on foot to keep three Nations from Armies also to oppose Forrainers nor to have such forces at Sea to oppose our many enemies that would have seiz'd on us he was no way exigented so might take his course by Parliament but have not we been surprised by the Hollander and exceedingly exigented as unprovided most of our forces being abroad or unready and a long time the contention held to the expense of much treasure neither Rupert nor the French nor the Brest men of War medled with him imploy'd he so many brave Fleets abroad and that for useful honourable and humane ends and uses as in mating the unmatchable The Hollander Turk and redeeming of many poor be-slaved souls did Forraign Ambassadors throng in upon him as on us who for the honour of our Country and our Governour thereof must be answerably entertain'd and so must those sent abroad accordingly And must not his Highness of force though self-ly humble keep such a state and port as may keep up the honour of such a State or People also his own State answerably as the Presenter of such a People so that nothing may render us despicable but rather double respect as was the Sheba Queens about Solomon and though Solomon counted all things vain it was but respectively for he knew also there were other respects that rendred them useful His Fame as vain as it was by this accompt yet made him famous and did much conduce to him in points of fear love aw reverence and revenues c. 96. And what if our Countries our Nations c. were called the House of the North or Nore or of Great Britain as Spains is in a Bravery and Glory only to out-brave the House of Austria 97. But if you be not yet satisfied about your Highest Power and Governour his just Power and Place as necessitated though I conceive I have sufficiently asserted my Assertion What say you to this of Moses following Sure you dare not question his Right of Governing and Judging seeing God in the Scriptures appears for him and against his opposers so dare you not charge him as an Usurper But if you dare not I dare and yet am I not insolent for I can discharge him when I please I say then that according to the received Tenents of Usurpation he was an Usurper but according to our definition or right Acceptation at Sect. 47 48. c. he was none but very Authentick and Lawful Who is' t proves Moses chosen Governour by the universal free choice of the People If not What was he then by your sayings But ours quits him and so renders him a true and right Governour and a Righteous one also 98. But you will say he was chosen and call'd or sent of God so no Usurper What 's this to man as to them who know it not They had only Moses word in his own behalf for it except they would accept of him for his Miracles sake which yet they car'd not for as of God For can you say that they entertain'd him ' cause of God Surely no they were not so Godly For why then excluded they Samuel whom they knew was of God Why outed they God himself in Samuel Samuel this stubborn this rebellious this stiff-neckt people have de-thron'd uncrown'd and dis-scepter'd me as well as thee Sure they that care not for God himself care not for any sent from him so it appears they entertain'd Moses only as a most hopeful Deliverer and upon no other grounds he giving good evidences thereof by his wisdom care carriage faithfulness and miracles c. and the same grounds kept him in Government for they knew not how to better themselves So we say that Moses was truly justly and authentically chosen and impowered according to our Tenents so that none of their choicest or best chosen Kings or Governours were more lawful Powers then was the unchosen Moses 99. But we will begin with Moses ab origine that we may the better see the true state of things for our use It s necessary then to take knowledge that the Israelites liv'd together in Goshen where Joseph plac'd them and not mixtly or scatteringly amongst the Egyptians so they had their own Religion Laws and Government Civil and Ecclesiastical which they enjoy'd about four hundred years till Moses time their Laws must needs be their Magna Charta their Rights Dues and Priviledges viz. to preserve them in safety amongst themselves so in their Rights of all sorts and to relieve them from wrong c. These none but impowered Powers by choice and consent might justly invade or evade by adding to altering or taking from except with our cautions which it may be they were not capable of as are not many of our Pleaders for Magna who are oft too positive and absolute and so indanger or destroy all But when the Monarch Moses comes he seemingly heaves the Door off the hinges and
turns the House out at the Windows and like an impetuous Torrent bears down their Laws their Magna Charta and all things afore him and yet he doth no such thing but bears up all In their positive and lâ—teral strictness he bears them down else they might upon some emergencies or exigents bear him and his people down but in their fair and well condition'd conducing Intentionals for the Publike good he bears all up So what he in their positive acceptation suppresseth to avoid suppression he advanceth by wise Respectives and so puts down Solomon the Wise Moses was wise Solomon witty with the Wise For according to just necessities he invades and evades Law and so adds alters and abrogates c. and yet neither Usurpers nor Arbytraters it as we have or will shew for all being perform'd according to our Principles and premisses he alters not their Magna in its intentions but only in its dimensions as contracting or enlarging it as it best conduc'd and so bends and inclines it to just necessities inclinations and in so doing magnifi'd it and himself Thus as some of their priviledges by reason of their weaknesses or wilfulnesses in their journey might prove offensive to them he contracts them so enlargeth their liberties and priviledges in binding them for it s a freedom a priviledge to be bound when if at liberty we would mischief our selves thus our Chyrurgions to free us binde us and our Physitians do almost kill us to keep us alive and make us live So their right Priviledges would have wrong'd them and it was some necessitated wrong'd doings enforc'd by themselves righted them at that time in that condition Circumcision it self their most essential priviledge and the flower of their Crown or Charta c. was circumcis'd and though in its nature seemingly most unseemly savage and severe yet as it was enjoy'd and enjoyn'd it was their only badge mark or character to distinguish them from Heathens and Pagans and so render them refin'd as the People of God so that a curse went on the uncircumcis'd and now it was a curse to be circumcis'd for for their forty years journey it s laid aside and so in that point they pass so long for Pagans Their Law for Theft is altered to four-fold satisfaction or servitude so they hang not as do we but reserve their Delinquents for useful service private or publike yet to give the privated satisfaction which done they return to themselves and are their own men again A most severe Law or tryal for a suspected Wife is added but seeing I cannot reach the reason thereof though reason there might be I compress c. and chuse rather to think then to express my self impertinently or to my compression These three are only instanced to make appear his self yet not self-ish alterations additions or abbrogations as wise respective considerations call for but infinite more of all sorts may be observ'd he did for as appears in Exodus Leviticus Numbers and Deuteronomy he new modell'd their whole Government both Civil Ecclesiastical and Military yet for the Publike Good Peace and Safety sake and not for any by-ends of his own I put all on Moses cause Moses to the people is all in all Infinite troublesome and chargeable sacrifices did Moses also institute and put on them besides a world of other busying performances to take up their giddy heads in their long journey enough to make Loyalty turn Loyalist and Religion a Rebel and yet these Rebels rebell'd not as yet Their Civil Government he wholly alters adds to or abrogates as appears by his four last books for it s said Moses did or commanded this and that c. By their Religious or Ecclesiastical Government he doth the like for he sets them a seventh day with the other 3 commands never articulately set or commanded afore he also dictates to them the six last which of themselves are Dictators and so set themselves but not their ceremonies as Reason saith plainly Thou shalt not steal but it saith not so plainly Thou shalt restore just four-fold so its disputable what Retaliation is rightest The whole Priesthood were of his creating and he maketh his brother Aaron a Prelate or prime Priest he robes rayments and ornaments him from head to foot with taking Types Ceremonies and Oculars The Occults were laid up in the Sanctum Sanctorum where only the High Priest might enter to take the People the lesser the lower or subordinate Priests he also creates principles and lessons them as he did their Prelate of their charge and offices c. and when he sees his time he disrobes Aaron and robes his son Eleazer in his place The Military Discipline he also orders settles it in chief on his Disciple and Servant Joshua Painces Nobles and Priests so the Souldier and all sorts obey him and nothing is done without or against his order nor any thing left undone that he commands or countermands He punisheth to the purpose the 3 Rebellious Princes and all their company and complices for their bold prate as What hast thou to do with us thou Usurper we know thy Original and whom thou art Art thou any more then a poor cast-away Num. 16. recovered by accident as if to cast us away under colour of saving us Whence then these thy presumptions In short thou takest too much upon thee Moses What wilt thou who the other day pretended to be our Deliverer only now turn our Goaler and binde us to thy severities some of them under the notion of Sacrifice A fine piece of Hypocrisie What wilt thou that wast against King Pharaoh's Kinging it so his Oppressions Cruelties and Tyrannies also against Monarchy and Kinghood or such Kingly Government Wilt thou now Lord and Master yea King it over us for what Monarch or King ever did more or so much as doth the Monarch Moses Are we thy slaves or vassals that thou handlest us thus arbytrarily for thou hast raz'd out our Laws our Priviledges our Charta c. and put what thou pleasest in their places and if taken knowledge of then thou punishest or destroyest us at thy pleasure witness thy massacring of three thousand of the Lords people at about Exod. 32.27 beside many other mischiefs done to us c. Again thou hast under pretence of a Paradise a Canaan a heavenly Jerusalem c. brought us out of Canaan as out of a Country that flows with Milk and Honey to an Utopia that hath nothing in it of acceptables Num. 16 13.14 but only of name fame and opinion for not Egypt now but this thy Canaan is our House of Bondage from which would to God we were freed and delivered c. make us not blind Moses cause we cannot see invisibles which thou only as a Magi mayst c. if thou canst In short come thou down to us if thou wilt for we will not come up to thee c. But
seeing Moses though he did thus self-ly Monarchize it yet it was not self-ishly but for the Publike good he still varying as necessities and conveniencies varied 250 Captains amongst them so though he might decline Law yet he vagar'id not therefrom nor governed arbytrarily c. It cost these Rebels dear as the ruine of themselves and their whole Families as an exemplary punishment to deter and awe others from the like attempt and so was conducing to the saving of the whole Body the Family or House of this People by lopping off a limb thereof which else by such factionings and rebellions might have been endangered to ruine Nor did Moses spare his brother Aaron nor Miriam his sister but handled them severely for their severities to him as in their daring to vie it out with him in right of Power c. As What Hath the Lord spoke only by Moses Hath he not spoken by us also See Numb 12. so that Miriam was leprous'd as white as snow a tincture that fairly set off her foul and black qualities and the Prelate Aaron was put to the Penance of a Palinodia or Peccavi Alas my Lord Moses I beseech thee charge us not with this sin I know we have done foolishly Here 's a great descention of a Brother and a Prelate to a Laick Brother Surely the Prince the Monarch the Laick Moses was in Power Place and Nature superiour to the Prelate Aaron But now the * Words of Contempt Laicks are a Exod. 32.27 Lay people and the Levites their Lords till some Moses be-meet with them He also commanded his Priests the Levites by his Law Martial without Tryal to kill and butcher their Brethren and they obey and so kill'd three thousand at a bout and ever since many of that Tribe have continued Butchers * In their cruelties to the people He inforc'd the People themselves also to drink the dust of their dirty Calves though gilded and of their gods cause golden Thus he hath the whole Legislative Power in his hand as appears by all afore He also self-ly judges all sorts a long season till on advice he made Judges who were accountable to him c. yet in all these proceedings nothing for self-ends but only as necessitated or convenienced for the common good for if Kinghood Neer to a Queen as being a Kings daughter Prelacy or pleasures or his own ends he had aim'd at in their delivery sure his Queen-mother Pharaoh's daughter and Egypt for her sake with his own wisdom learning and policy as a Magi would have gone neer to have King'd him however to advance him as high or higher in all likelyhood and that without any such sufferings or danger of ruineing by so rude and boisterous a people how then is Moses an Usurper How Arbytrary in Government by the aforesaids Yet I have heard that Machiavel makes him both though he be neither But what may not Much-evil do if we undo him not which we will if we can For should the People have had the Government in their own hands and only askt Moses advice and counsel in point of their deliverance or should Moses have taken any of them in by way of counsel and advice surely they had return'd to the house of Bondage again however never to Canaan for by dissentions disputes and contentions oppositions and contests they would have destroy'd themselves in the way so he was necessitated to Monarchize it and self-ly manage all as without the People or their Parliaments consent or councel and yet he doth all things wel wisely and faithfully for their good And this may be his Highness case at this time why he dare not as we are factiously divided qualifi'd and condition'd make use of Parliaments or People in points of advice and counsel lest contests and disputes for self ends and priorities of parties and places to rule and carry it delay or cross all and so his Highness is enforc'd to Moses it all along 100. By our times Tenent also Joshua was an Usurper for he was only of his Master Moses making nay what will become of most of their Kings and Governours Saul David and Jeroboam excepted who were only authentick according to received Tenents as chosen by the People as well as of God For Saul see 1 Sam. 9.2 For David see 1 Sam. 18.5 For Jeroboam see 1 Kings 12.3.20 Solomon was only created by his Father the rest created themselves for neither did any Law or the People create them Ergo The People may by our times positions and practise as did the three Princes against Moses afore and some of our Clergy now against his Highness rebel it and so most uncivilly malapertly and audaciously mouth and clamour it against their Kings and Governours to the incensing of the People and so to the endangering the Publike also not owning them for lawful Powers and Authorities the Judges nor any can acknowledge or act under them but might for good examples sake had they Might justly rebel against them though to the ruine of all A most judicious and Judge-like kind of reasoning Thus might most of their Kings and Governours have been serv'd But our principle viz. The Safety of the People is of another minde and flies to our cautions as to so many Cities of Refuge from such Sinons Yea consider further what abuses * Besides their own personal vices some of the best of their Kings and Governours offered to the People and yet our Principles and Cautions allow no ruinous rebellion but only to proceed as we have cautioned or as at Sect. 124 And we condemn all such actions for all the greatness of the Actors and say they deserve thereafter and its only Salus safety that saves both them and us Saul massacred eighty and odd Priests at a bout and ruin'd their City Nob with all the innocents therein both men women and children David make drunk and then murdered Uriah and ravish'd his Wife and most unconscionably gave half of his endeared brother Jonathans son Mephibosheth his land to his servant that Traytor Ziba and yet there was I take it oaths vows and covenants betwixt Jonathan and David to be faithful to each others seed Ahab most hypocritally under pretense of Religion as zeal to the honour of God and his name caus'd Naboth to be ston'd as a Blasphemer and that done stole his Vinyard also under the same vizor Solomon also opprest the People so one way or other as it obstacled his son Rehoboams Kinging Yet the People wisely conniv'd at all in Solomon so in the rest rather then endanger the whole Publike by inciting clamours or rebellions or any unseemly malapert provoking carriage or language The three aforesaid degenerated Gentlemen or Princes What 's a Libertine in prisonment to these so to Moses proceedingss Saul David and Solomon in these those particulars were yet good Kings and Governours to the General Must the General suffer or be endangered
excepted who performed beyond exception in their point of Redemption Be ingenious then oh you our Moses his adversaries and deny it if you can hath he not Moses-like declin'd all Egyptian pleasures blandishments and delights besides safety ease and rest and put himself on all sorts of hardships dangers and sufferings for his Brethrens sake Hath not his limbs life and liberty been engaged to disingage us Came he not seconded and fortifi'd with Miracles for this our time when miracles are miraculous as out of date Thus our Moses mated Moses respectively in miracles though not in multitude nor positively I am sure I have heard This That and the Other Victory hath been acknowledged miraculous and of a Divine Dye or the hand of God or a Deity seconding man take it which way you please its miraculous either for man himself to act so or for God to second a man so Now if Moses deliver his people with such hardships and sufferings each way will you not allow him to preserve himself and them when he hath done Which he cannot do but hazard both if he should deliver the Power out of his hand into theirs For how knows he how it will be handled He knows his own Power and Faithfulness an others he could not know But he knew well enough none was capable to that degree therefore he is necessitated to hold the Government from the whole Nation and all their Governours till he had tutor'd his servant Joshua for that purpose he also held it for their ends not his own except in part for his safety with theirs and it was a just and wise assumption and retention all things considered If you will say each one may pretend so I answer which answer may serve for all such allegations and sayings as for this they may so pretend and abuse with pretenses which I neither allow of nor can help but the Position as I have postured it is in self right though some do abuse with it Thus Moses was truly and justly their Lord As their Deliverer Protector at least yea their King in nature and point of Power though not of grace as wanting the beauty and glory of the Name King and some other ceremonials and perquisites necessary to opinion but not to judgement which saith that its Natures and not Names it s occults and not occulars entitle to the title King c. But some trecherous and politique pretending Cavaliers or Malignants would have Moses resigne up his Militia his Abishag or Mistris to Adonijah for it was only a Trust till delivered out of Pharaoh's hand as for future they were resolv'd to protect themselves or chuse their Protector But wise and wary Moses did see that this was but to dis-arm him and then arm themselves against him for when done he was undone For that now Royalists and all sorts of Malignants like the three seditious Princes with their complices companions would have call'd him to accompt for executing their King Pharaoh in the Red Sea and so un-kinging them for future others would have had a bout with him for changing their Laws and invading their Magna c. so for usurping the Government though all for the best c. Others for tampering with their Religion and bringing in a world of Novelties and so creating of Sects c. as they may please to notion them and all sorts for his inticing them out of Egypt their Canaan by his blandishments and flatteries of an Utopian Canaan for to them the Wilderness which was but the way to Canaan past for Canaan it self as being out of hopes and expectation by reason of their long their tedious and wearysome journey of ever meeting with any other being also tir'd with sufferings by the way amongst the rest the loss of their Egyptian Flesh-pots and choice sallads of all sorts troubled them so it was much better with them when they were under King Pharaoh or serv'd the Queen of Heaven though in Hell and sacrific'd to her then now as they are under their new sacrificer their earthly Monarch Moses whose Heaven to them is Hell So let Moses his intentions and endeavours be never so fair and good yet if accidentals cross he is crost for like weaklings they judge by accidental issues and not by ingenious grounds ends intentions and apparent endeavours c. Their oft murmuring against him as we have in part instanced makes good these to be their intentions on him could they with pretenses and arguments have argued him out of his Armor or to lay aside his lance But wise and wary Moses though Dove-like meek and milde he was and no Serpent yet had a Serpent and was himself Serpentine so would not be outed by arguments nor untruss to be truss'd up therefore held his power for his own and their good and safety and so improv'd it and abus'd it not for self ends Now whether the aforesaids suit with his Highness Actions Doings and Endeavours and his Usage by our seditious Korahs Dathans and Abirams in their exclamations censures and trecheries against Him ' cause of some crossing accidents and sufferings in our way to Canaan so in their intentions on his rendition of his power as only a Trust for that now they would trust to themselves and whether the intentions of those pretensions reach not to call him to an account for all As should Moses had he been so mopish I appeal and so do I whether they be not very good reasons in his Highness as in Moses to retain the Power had we no other reasons for his so doing but them But I add also that for his keeping the Power and Government with our cautions I see not but that God and his Highness are incorporated therein as I think I may make bold to say God and Samuel were so that to clamour except or clandestine it or to incense the people to faction or party it against him and so against their Country and themselves it s like those three seditious Gentlemen or Princes against Moses and so against God so now against our Moses as we have caution'd it is against God for we have prov'd him of God and so of Divine Ordination in his relation of right to the Government so that out one out both in that point And what are those that will out both God and man But c. Now le ts suppose that any King or Governour over us should which God forbid Solomon-like infinite it in Wives and Concubines or like Edward the fourth or King David abuse their Subjects wives and murder their husbands or Saul-like murder eighty and odd Priests at a bout yet none of these particulars justifie a rebellion to endanger our ruine nor to uncivil rude boorish and clownish clamors or impudent darings but only to reverend peaceable and quiet information for what Prince or Governour or men of Power and Place can bear such insolent dares and threatnings to their disgrace whereas men
dissolve is more then an Herculean labour and asks time till the dissolution of Time to end it A wise Governour seeing this and that the time present is not as that past so that the aforesaid considerations will not allow the calling of a Parliament by reason of over-powering factions to the endangering the peace and safety of the People which his place trust charge enjoyns him to prevent so he cannot give way thereto else would for it s not now a liberty but a bondage and so is contrary to his end of a faithful Governour and would you have him faithless and act contrary to his end as to endanger c. I hope no. 108. For the aforesaid reasons as by you constrain'd he is forc't to supply Parliaments by himself and by a wise and faithful Councel so by Proclamations Orders and Ordinances yet all in a safe way also ready quick and short without loss of time yet this lets not the Countries from presenting usefuls to him and his Councel making them clear without scruples the which no question but he will as occasions will give way take into consideration This being so what cause of complaint have you against him for that which your selves are causes of reflect then as well as prospect and so you will see that your errors are errant Thus Magna Charta and Law and these our priviledges I conceive are answered and provided for Suppose next that neither 109. Magna nor Law will allow pressing of Souldiers c. only beat the Drum and so take all that will come c. Answ But suppose none come or very few and so much short for number and fitness for the occasion for the whole Land being Sects Parties and Factions none it may be will come but such as are for and so like of the Designe But these will not go against the King nor those will not go for the Lord Protector they own not the Power nor the cause c. All which we have now satisfied The Sects also oppose one another and only side with themselves What now shall we do Admit we are exigented and the Magistrates wisdom and faithfulness enjoyns him against all dangers and sufferings of the People and to all accommodation and his honour lies thereon but Magna Charta and Law will not allow thereof so he must sit still and see Magna Charta and Law destroy his Country by giving way to Insurrections and forraigne Invasions as wanting Souldiery to make opposition Can Law or Lawyers answer this No no our principles and Positions sure are too hard for them all Save the people any way then oh ye men of Might though you destroy the Law and c. Thirdly suppose That 110. Magna and Law c. will not allow Taxes nor Sesments nor to raise money or means any way without a Parliament c. yet the Governours place as afore is to save us which he cannot do for our great Priviledges by Law Magna c. is to destroy us rather by not allowing such savings though on exigents for this see Sect. 113. and be satisfied 111. What need I instance more this foot of Hercules hints to you what his whole body is and so how to shape his garments for him 112. The priviledges of Magna c. I allow of and claim as we are capable of them but we disclaim them and must be allow'd to provide against their malgnity if saving Magna Charta through our failings on exigencies will destroy us as afore is instanced 113. Now if the highest Judge who is trusted to the uttermost of Trust shal press for or take course for means beyond what Law hath provided for and shal urge the publike occasions for them and addresments are thereon to the Judges to know the Law sure I conceive the Judges are quit if they comply to the highest Judge as if to Moses and make answer that the Highest Power is Universal Judge both of particulars and for the Publike as was Moses particulars to ease himself he hath made us Judges of yet given us the Laws for our guide and so not left us to our wils nor own judgements and this power he may at pleasure cal for and place it where he please the publike Power for judging and ordering he hath reserved to himself so we have not to do with but we can tel you that if it be demanded for the Publike then by the instances at Magna Charta its Law sufficient for the Law is not above its Lord the Publike or common good and for the truth of his pretence you must not dishonour him with suspition whom al the people have honoured with so high a Trust and it s conceived that he wil not so abuse the Trust of the People nor abase his own honour so as to trecherize it to them so he hath Law on his side though Law side not with him or be against him as its for the Lord of the Law and as he is impowered trusted and made judge of al relating thereto and as his faithfulness enjoyns him so for the present either comply or address to him as at Sect. 124. Now because I have hinted that I conceived the best course to deal prevailingly and safely with those of highest power and place c. whoever they be is with wel and lin'd Language Penn'd and fitting addresments c. I wil here therefore for this once individualize and venture humbly to solicite his Highness in behalf of himself so of our selves with these poor following Lines of mine til abler Pens shal undertake it To his Highness the Lord Protector May it please your Highness That like as God descended to hear his servants Abraham and Moses in behalf of himself 124. and his and their people c. and as Man viz. the Syrian and Job their servants and David and Solomon the Tekoite and the two Harlots also descended to do as much and so imitated God in that kinde so you will be pleased to imitate God and such good men and do the like in behalf of your self and your people c. Your servant saith then to your Highness as Abraham to God God forbid the just God should be unjust and as Moses said Raze me out of thy Book rather then thy Honour thy great Name or this Thy People should suffer for what wil the Gentiles say if so or what is' t they will not say c. to the great dishonour of thy great Name c. In both which sayings they aym at the Honour of God and good of his people as first that they would not have Gods honour any way to suffer or receive the least touch or tincture of any blemish or abasement but that as he is a juct God so his proceedings should answer it lest it reflect on him to his dishonour Next they take care of their People and Brethren and so press God thereafter and God complies to them both in both c.
or wicked and unjust or both if so for it was and is in Nature and Reason and intention of Laws so the Law-makers as we say afore as it publikely related c. for what 's Unus to the Universe or to our highest principle also of one so engaged as afore by trust oath and tribute and so his end of being what he was and having what he had But to absolute this point I will make bold to insert a few lines just as they are in my Army Armed which sure with what 's said will satisfie or silence each one We will suppose then as high as we can as that Charls Stuart is innocent and absolutely wronged of his right What then yea further suppose they were his self-rights as they are not and not forfeited as they are what then Where doth any one find it in the Law of Religion and Reason that to inright one they may hazard the ruine of millions if the wronged could right themselves the right way as on the wrongers only I dispute not against it but to wrong infinite innocents to right one nocent or admit innocent o◠which yet they may fail is unspeakable madness folly and injustice by this why may not Clients clearly injured by their Lawyer or their Adversary hostile it and gather an Army of men Esau-like and so inforce his Adversary to do as much for his defence so these two Murtherers must meet with their multitudes and the innocent fools on both sides must murther each other under the notion of siding with for rights and yet may this be much better done for known self-rights then for known forfeited deputatives not to the ruine of a multitude only but of a Nation to whom they were bound by Oath Honour Trust and Tribute and so owe duty and service answerable How also can Forraign Religious Princes and States then in Honour and Honesty answer it to Murther and Thieve it in pretending to help such to their Rights but the truth is they help them only to be helpt in the like cases so we are like to have a mad world of it when Religious Princes and States as call'd shall help to support one another in Tyrannies Thefts and Murders under the Notion of Rights but wo to those that call good evil and evil good I marvel exceedingly that such just religious and honourable Princes and States do not send over their Armies now and then to help each innocent individual wrong'd of his self-rights by his Adversary or his Lawyer for its a much fairer goodlier and juster ground and pretense then the other though both be naught as teaching both sides naughtiness as to invade each others rights under pretense of righteousness Thus much for our Army Armed 19. Shew they then not great weakness or wickedness not to know or not to acknowledge things of so easie a comprehension made good as afore by Scriptures Religion and Reasons or to perpetrate such trecheries and perfideous actions contrary to all 20. Shew they not both great Wickedness and Weakness to expose their own Honours Lives and Estates who many of them did and might have lived happily and Prince-like or in a sweet comfortable and competent condition but have now forfeited and lost all the aforesaids upon ignoble base and trecherous ends courses and designs and so undone also their Wives and Children and brought themselves to end their days dishonourably miserably and untimely Is' t nothing to expose all as afore so their kindred and friends and their native Country to the Sword Fire and Famine besides many other miseries and sufferings as now in its prime of plenty beauty and bravery to devastation and ruine as if Winter had anticipated it in time to seize on and surprize the Summers Riches and Treasure and all her goodly ornaments and endowments and so to render our Fields Meads and Downs Golgotha's and Akeldama's 21. Well but all we have said or can say will not do for they love Charls Stuart and hate the Lord Protector the First also hath Right on his side the Last is very Unrighteous 21. Goodly Arguments for love and hate so for judging about right or wrong however by this they are orthodox and authentick in judgement therefore they may love and hate any one also act any thing as relates to either c. 22. But are not these trecherous colours and pretenses for do they not rather trecherously love and hate themselves as their own ends lusts and desires which in conclusion will ruine them c. 23. What are their allowable grounds for loving Charls Stuart at all or at such a rate and degree as to degrade themselves and theirs and their native Country as afore Will they ruine the Universe for Unus 24. As for his Right it hath in part been answered at § 16. and see in full § 75. But for the wrongs done by his Father and Himself to the English they are past over in silence Is' t not an argument of impudence or insolence or both 25. They love not the Lord Protector also he hath no right on his side as they say but we say for his Right to the Government see § 43 to 53. 26. And truly we find by their dealings that they love Him not yea we find that they hate him c. But why not love or why at all or thus Hate I conceive they are to seek of Reasons or causes for either but admit in admittals as that cause were for both and to their degree also yet where learn they to revenge at all how then to such a height likewise to the hazard of their Countries ruine by involving it into Factions and Parties for that end for is not his Highness at this time the very hinge on which the safety and welfare of this State hangs rests and depends But for all their objections and exceptions hitherto against him they are I conceive sufficiently answered in our Army Armed and Protector protected so that reservedness were better and more becoming also more fair and just till they find the said Answers answered as insufficient or unjust as we have cautioned and qualified them 27. Many good things hath he done why are they past over so Equity requires Retaliation c. for which of his Good Deeds then would you stone him or if for any Evil make it appear or that it amounts to a stoning Oh you his immediate Assasinators you Madmen you Murtherers you Traytors to your Country by indangering its ruine Are you hired so was Judas to murther himself as well as his Master You fools how think you to scape The Jesuites have befool you as they did Raviliac to be presently conveighed away by an Angel but the Divel prevented the Angel and Tyburn the Traytor or if it did it s for the Innocent to cast the first Stone and not the Guilty so none shall be cast But were he guilty and that to your degree yet who authorised you to cast stones