BEing summoned by Mr James Harrington Esquire , to give an account of my Political Principles , I found none at the Publication , so meet to receive it as your selves . Your practices assure me , that between Your Judgments and Consciences , and Mine , there is no little difference . And I think it not meet to differ in points , which our souls , and the Churches Peace depend on , without giving you the reasons of my Dissent . Some I understand are much offended , that I vindicate the honour of Providence , and the Protestant Religion , against the accusations of the Papists , by which they have made it odious abroad . But I am still of the Opinion , that the Honour of God , and the Gospel should be dearer to us , than the honour of those that sin against them : ( and is so to every upright heart : ) and that the truth of Events may be recorded , and History should be impartial , and Providence on both sides have its due . They that have not read such Books , as [ The Scotish and English Presbytery discovered by a ( pretended ) French Divine , The Image of both Churches ] and other Revilers and Slanderers of the Church , and that know not the infamy that 's cast on our names through most of the Christian world , are no fit Censurers of my words . While my hand may write I will never betray the Cause of Christ to Papists or Infidels , for fear of the displeasure of any that are culpable . And if I have thought that corruption tainted any of the Army , they thought so too that surprized them at Burford , that prosecuted Thompson and his Adherents , that shot some to death , imprisoned others , cashiered more ( to pass by the rest . ) Repentance doth not justifie sins , but confess and forsake it : Nor doth it hate the Reprover , but rather the Tempter , and the Flatterer , and cometh with love and submission to the light , which the impenitent evil doers hate , Joh . 3. 20 , 21.

I desire you to believe , that it is not from a time-serving spirit , nor want of love to your immortal souls , or of faithfulness to my dearest ancient Friends , nor of deep compassion on the Land of my Nativity , that I meddle not here with reproof or Aggravation of your sin . But it is ,

1. Because that Doctrine must go before Application : It 's meet that the Light be first set up , which by its manifesting efficacy may bring sincere ingenious minds to self-reprehension , and freely to say more against themselves , then before they could endure to hear from others . And till this Light have discovered sinne , and humbled the soul , I find the most compassionate Reproofs do but exasperate , and seem reproaches ; and all men are thought to hate the person that hate the sinne : Innocency and Penitence are much more patient , than guilt and impenitency are .

2. Because I find that self-conviction worketh in you , and hath brought you already to more confessions than Volumes of Arguments from me , were ever like to have procured . And when N●ture hopefully begins a Cure , it must not be disturbed by violent Medicines . You have already discerned and confessed , that you contributed by your wanderings into unrighteous paths , to our discomposed State ! and that a special presence of God was with that Parliament , which you then pull'd down , or forced out . The Officers of the Army in Scotland confess ( as the Publick Intelligencer tells us , May 16. ) That [ Almost all the Assertors of a glorious Cause had manifestly declined it , by a defection of many years : ] Adding , [ We cannot but acknowledg to our exceeding great sorrow and shame , that our selves , though we hope most of us through weakness and frailty , not out of design , have very much contributed to those provocations , which have caused God to depart from our Israel : and we could heartily wish , that even among those that help to make up your own number , there had not been an helping hand to this sad and deplorable work : ] And therefore they beseech God [ To heal the backslidings of his people , and not to charge unto their account in this his day of their deliverance , their miscarriages while they were wandering in dark and slippery places , after the imaginations of their own hearts . ] Penitent Confessions will be some reparation of your honour . This much from another , in any of those many years , that you lived in the sinne , would by some have been called a second Gangrena , and a Scandalum magnatum : It is but lately that it was proclaimed Treason , to say , that [ This Parliament is in being ] A man might have been hang'd then , for saying that which is now publickly Declared . And if you be indeed sincerely penitent , we are not only in Hope , but past all doubt , that God who hath shewed you the sinne of forcing out the last hundred and twenty Members , will shew you also the sinne of the Imprisoning and Secluding above an hundred and fourty at once , long before . Some of them I am acquainted with , and have reason to judg them to be men so eminently wise and holy , as to be unlikely to be the betrayers of the Commonwealth . The keeping out also these men since ; the calling of the nominal Little Parliament , the Fabrication of an Instrument of Laws without a Parliament , and many other actions of these times , we doubt not but you will ere long repent of : Finding you in so fair a beginning , I shall not disturb or exasperate you now , by the aggravating , or so much as describing of your sinnes , or giving them the Names which the Laws of God and man do give them . Only may I be bold to intreat you , impartially and often to read over Rom. 13. 1 Pet . 2. 13 , 14 , 15 , 16 , 17. Numb . 16. 2 Pet . 2. Luke 12. 13 , 14. Matth . 17. 24 , 25 , 27. 2 Tim . 3. and beg of God to help you to understand them ; and fall not out with God and his holy Word .

And give me leave to lay one Argument before you , which may save you from all temptations to Impenitency , if from the ( real or supposed ) faults of Governours , or their difference of Judgment from you , you should ever be tempted to justifie your sin .

To resist or depose the Best Governours in all the world that have the Supremacy , is forbidden to Subjects on pain of damnation . But the Best Governours in all the world that have the Supremacy , have been resisted or deposed in England : I mean , 1. Them that you called the Corrupt Majority , or an hundred fourty and three imprisoned and secluded Members of the long Parliament , who as the Majority had , you know what Power : and the remaining Members , that now sit again ( so many of them as are living . ) 2. The Powers that were last laid by . I should with great rejoycing give a thousand thanks to that man , that will acquaint me of one Nation upon all the Earth , that hath Better Governours in Sovereign Power ( as to Wisdome and Holiness conjunct ) than those that have been resisted or deposed in England . Now if it were never so clearly proved , that Subjects may resist and depose bad Sovereigns ( of which you have my judgement afterward at large ; yet the Best must be obeyed and excepted for Violation , or else none at all must be obeyed and excepted : ( which is an opinion inconsistent with humane Societies , as well as with Christianity . ) If a Heathen persecuting Nero must be obeyed , not only for wrath , but for Conscience sake , and that as a Minister ( or Officer ) of God , then certainly the Best on Earth must be obeyed , what ever faults you can charge upon them . If any understand not the truth of the Minor , let them first consider the men resisted , their parts , and principles , and practices , and then consider their Laws and publick endeavours to attain the principal ends of Government , and then enquire into the state of the best govern'd Nations in the world , and tell me whether England under their Government , were not like to have been more happy , than any one of all the Nations . If this convince not , ( and dark eyes perceive not an Eclipse ) stay till the effects of the late Eclipse do prove it in another manner .

Object . But the best Governours may destroy the Commonwealth by a particular Act , and therein may be resisted .

Answ . They cannot be called the Best Governours that would destroy the Commonwealth . Would they have made it more unhappy than the Romane Empire under Nero ? Or than the best Nation known this day on Earth ? Every probable or possible danger , or every certain hurt or loss , is not the destruction of the Commonwealth . Nor are all things destructive to the Commonwealth that are judged so by dissenting Subjects . Either the Treachery and Destruction was controvertible or Notorious and past Controversie . If controvertible , the Trustees of the Nation , and not a party of Subjects are the Judges . If Notorious , why is it not discerned by all others , or by the most ? Not only I , but twenty for one ( as I have reason to believe ) throughout the Nation , of men truly fearing God , are of another mind . Subjects are not allowed to resist , when ever they are confident that Rulers would destroy the Commonwealth ? much less when they would but cross them in their opinions , or hurt them in their personal Interests ; And least of all may they depose their Rulers .

O England ! Hast thou forgot the Marian dayes ! Hast thou no compassionate thoughts of the Nations of the Earth ? Among whom the Power of Godliness is so rare ? Shall the best of Governours , the greatest of Mercies , seem intollerable ? Oh how happy would the best of the Nations under Heaven be , if they had the Rulers that our Ingratitude hath cast off ?

Forbearing therefore such Reproofs as I imagine you cannot bear , will you bear with me , while I presume to wish for these few things , for the prevention of much worse to us and you : 1. I wish you may be tender of your Bretherens Consciences , and while Oaths or Engagements are doubtful to them in these unsetled times , that they may not become snares , either to our Magistrates , Ministers or People : Let not men too hastily be forced to engage to a Power that about a Moneth ago , it would have been judged Treason to acknowledg ! Ungodly men of seared Consciences , will engage to any thing for their worldly ends ! If you would not take in those into your trust , and shut out them that fear an Oath , or the violating of a Promise , then be not too forward with such Impositions . You know what Changes of the Government we have lately seen , since things were taken into your hands : such as I never read of before . Our old Constitution was King , Lords and Commons , which we were sworn , and sworn , and sworn again to be faithfull to , and to defend : The King withdrawing , the Lords and Commons ruled alone , though they attempted not the change of the Species of Government . Next this we had the Minor part of the House of Commons in the exercise of Sovereign Power , the corrupt Majority , as you called them , being cast out : and by them we had the Government changed , Regality and a House of Lords being cast off . Next this we had nothing visible , but a Generall and an Army . Next this we had all the whole Constitution and Liberties of the Commonwealth at once subverted : Certain men being called by the name of a Parliament , and the Sovereign Power pretended to be given them , and exercised by them , that never were chosen by the People , but by we know not whom ( such a fact as I never heard or read that any King in England was guilty of , since Parliaments were known . ) Next this , we had a Protector governing according to an Instrument , made by God knows who . After this we had a Protector Governing according to the Humble Petition and advice : ( and sworn to both . ) And now we are wheel'd about again . And would you have had all the Nation sworn or engaged to all these various forms , and that so suddenly , before t●ey can feel well where they stand ? Should you have desired us all to engage to that which you now disclaim your selves , and to have followed you so farre in that which you now Repent of as your sinne ? The case is weighty ! Incomperably beyond the Estates or Lives of particular men . Should we change so rashly , and continue in it six years impenitently , and then come off again , and say , We followed the Imaginations of our own hearts , what would you judge of us for our sinne , and for our lying in it so long ? And what a miserable Nation would so guilty a Nation be ? Verily if you believe that there is such a thing as Godliness and Conscience in us , you cannot expect in such quick and frequent turns as these , that all that love their souls should follow you . Especially when you are publishing your long mistakes ; which should make you fearfull of forcing us to follow you again , and us to be your hasty followers . They that have been deceived , and so deceived , and so long deceived , and so confident in it , and so angry with them that told them of it , may be deceived again for ought we know . Should we be called to as frequent Engagements as you have made mutations in the Government , were it not the way to banish conscience out of the Land , and to teach men to swallow any thing that is offered , and to sinne till they believe that nothing is a sinne ?

And consider how Ministers especially are dealt with . The Pamphlets that flatter you tell the world , that the Ministers no doubt will follow you any whether , and will alwaies be on the stronger side : yet others , ( if not the same ) proclaim , that we are seditious , turbulent , and unworthy of Protection , because we do in some things dissent . And thus they have laid such a snare for our teputations with you , that no man living can avoid . For we must assent or dissent , obey or disobey . If we follow you , we are called , base temporizers that love our bellys and Benefices better than our consciences . If we do not , we are called seditious , turbulent , Traytours , and what such tongues shall please . And this by men that heve seemed Religious , and forget what pathes themselves have trod . But man is not our finall Judge : We wait for his appearance that will pass the finall righteous sentence upon them and us .

Much less should it ever enter into your thoughts to require others , to justifie your former actions . While you are bewailing part your selves , enforce not others to justifie the rest . Even where Christianity is unknown , such a thing would be abhorred . Every man hath a soul to save or lose ; and a conscience of his own , which will accuse him , for his own transgressions , and not for other mens . If your Works have been good , the Reward will be your own ; and if you force men to own them , it will not procure them your Reward : If they do prove evill , why should the Nation , or any one that did not commit them , be drawn into the guilt ! If you have saved a mans life , or saved the Nation , and I had no hand in it , would you not bear with my unhappy folly , if I glory that I had no hand in it , and say , It was no deed of mine ? If you had destroyed a mans life , what reason had I another to subscribe to it ? Our Justification of your actions , is no Justification at the Barre of God , or of any well-informed conscience . Take heed of such Impositions , that more cruelly invade the Liberty of mens consciences than sober Turks or Heathens do attempt . What consciences would you bring before the Lord , and what Names would you leave to all Generations , if you should do such things as these , that have gone so farre , and ventured more than many lives , for Liberty of conscience ? You know that honest men will not go against their consciences , what ever it cost them , when others will : And therefore unnecessary Engagements will strengthen the unconscionable , and engage you in a persecution of the best , and who will have the worst of that at last ? Our quietnesse under the Lord Protector is much to be ascribed to his prudent shunning such engagements . The world is not so simple , but they can see what is aimed at , when unnecessary snares are laid before us . And no Army is so strong , or sure , but that an Army of the Prayers of persecuted Innocents may overcome them .

2. My second wish , is , That whatever be our difference in smaller things , you would prove true to the Interest of Christ in the Main , and not be ensnared by the masked Infidels or Papists of these times , to side with them against your Brethren , that are nearer to you . Do good if you would be esteemed good . He knoweth not Christianity , that doth not know , that the Interest of Christ doth much consist in the HOLINESSE and CONCORD of his Servants : and therefore in a HOLY and CONCORDANT MINISTRY : And in the restraint of the seducing enemies of Christ . If we see once the Doctrines of Infidelity and Popery propogated ( under what Name we do not much regard , ) and the able , holy , concordant Ministry , begin to be undetermined , we shall soon know what you mean by it , and what it is that you are about . And if Gods Elect shall be put to cry to him night and day , will he not avenge them though he long delay ? I tell you he will avenge them speedily , Luk . 18. 6 , 7.

3. My third wish is but that our Parliaments may be Holy , and this ascertained from Generation to Generation , by such a necessary Regulation of Elections , as I have after here at large described : that all those that by wickednesse have forfeited their Liberties , may neither choose nor be chosen : but yet no Faction exalt themselves , and oppresse their Brethren on this pretence : that so both Promiscuous and Partiall Elections may be avoided , and we may become a Holy Nation , and a Kingdom of the Lord and of his Christ . And that none of the chosen Trustees of the People , may be deprived of their freedom at their entrance , by unnecessary Engagements ; but if they find it needfull to the Nations good to restore a Regulated-well limited Prince , they may be as free as those of the contrary opinion .

If Honesty and Godlinesse be the things you aim at , you will find my Principles suited to your ends : And as I like not the Democratick formes , so am I not fond of any other , above the rest . That a succession of wife and godly men may be secured to the Nation in the Highest Power , is that which I have directed you the surest way to , in this Book , which if you will read , perhaps you may see the errour of those Principles , which have led you into Errours of Practice . I wrote it purposely for the use of the multitude of well-meaning People , that are tempted in these times to usurpe Authority , and meddle with Government before they have any call from God , or tollerable understanding of its Principles . I never intended it for learned men that are verst in Politicks ; but for such as will be Practitioners before they have been Students . An impartiall reading I think may satisfie you , that neither the People as such , nor the Godly as such , are the Original of Authority , but that it must come from the Universal Sovereign ; and I have shewed you the stream of its derivation .

I had thought here to have added some more Arguments against the Peoples being the Original of Power . As 1. Governing Power must be exercised in the Name of God : Magistrates are his Officers . But the People have no such celestial Power as to grant Commissions in the Name of God . They may choose or nominate the Person , but give not the Power . Our Charter enbleth the Burgesses to choose their Bayliff : but he is ridiculously ignorant , that will hence conclude , that the people or Burgesses are the Original , of his Power ; or that know not that they never had it , but that it flows immediately from the Charter as the Instrument of the Sovereign who is the Giver of it . So whether Princes , Lords or Parliaments be Sovereigns , the People may choose or nominate the Persons , but the Charter of the universal King ( in the Law of Nature or Scripture ) is the immediate Instrument of the Authority , as being the act of that will of God which doth convey it .

2. If the People be naturally the Subject or Original of Sovereign Authority , then they must or may exercise that Authority themselves without Electing others to do it : But the consequent is false : the people may not exercise it ( ordinarily ) themselves . For every man knows that it is monstrous confusion , and morally impossible . How can the people of France , Spain , Hungary , Brittaine , much lesse of the Turkish Empire , all leave their Houses and Employments , and meet together to make Laws , where the Assemblies may consist of so many millions as cannot possibly consult . He seems distracted that is for such distracted Government .

If you Object , That the Romane People did personally Resolve , and so did Exercise their Sovereign Power ?

I answer : No plainer Instance can be given to disprove your Doctrine . The Romane Citizens were a small Portion of the People of the Romane Empire . Did all the People of the Empire ever meet to Resolve on Laws ? Or dare you say that Naturally the Inhabitants or Citizens of Rome alone were born the Original of Power , and Governours of the rest of the world ? What difference between their Natural Right , and other mens ?

And that the consequence is valid , ( that the People may exercise the Power themselves if they have it ) is evident from the true nature of this Power . For it is an Office Power under God , and consisteth essentially in two parts : 1. An Obligation to Govern , making it a Duty . 2. A Right to Govern , warranting the Performance . Now he that is Obliged to Govern , sinneth if he do not ; and he that hath a Right to Govern , may justly himself Govern . I confesse , in many other cases , a man may have a thing to Give , which he hath not to Use : But it cannot be so here , because the very nature of the thing is referred immediately to Use . Governing is the Use of the Power : and the Power in question is a Power to Govern ; and not only to choose a Governour ; for that we are agreed of : and I will not suppose the Reader so ignorant , as not to see a difference between a Power to Rule , and a Power to Choose Rulers . ( Popular Church Government is also concerned in the decision . )

3. If the people are naturally the Sovereign Power , then it is either All or Part : But neither All , nor Part , therefore . 1. It cannot be All conjunctly : because where all Govern , none are Governed ; and so there being no Subjects , there can be no Sovereign : Nor can any be punished against his will , because the Malefactor is One of the All. Nor was ever such a thing yet existent in the world , as a Government exercised by All the People : it is a contradiction . If you say , It shall be exercised by a Part , then it is not the People , but only that Part of the People , that have the Power : It is plain , therefore that it is not Naturally in the People as such ; for the Nature of that Part that Governeth is the same with the rest . Either the Governing Part is statedly determinate , or only temporarily . If statedly determinate , ( as is a Senate , a Parliament , Lords , &c. ) this is but a Part elected by the People ; and as Electing a Governour , is not Governing ; so a Power of Electing is not a Power of Governing . If the Ruling Part be temporarily determinate , ( as is a Major Vote of the People themselves ) this also must come but from the Election of the People : for by Nature an hundred and one are not the Governours of Ninety nine : or if they were , that would prove it but in Part of the People . Whoever therefore the People choose , whether King , Lords , Senates , Parliaments , or their own Major Part , it is but a Power of chooseing the Persons that they have , and not a Power of Governing .

But t 〈…〉 Transactions satisfie me , that you are far fr●● believing the Power to be in the People ; I would their part without violation might have rested in them whom the People Chose . But when I remember and look about me upon the present face of things , I am not in much fear of Popular Power , or Liberty either , for full and free Elections . Though the name do ring so much in my ears , and Mr. Harrington may think his work begun , I never lesse feared a free Commonwealth .

But there are two other Opinions , that have as much need of Confutation . One is , Whether the strength and Authority be not the same , and that strongest have not Right to Govern ? But the Brutishnesse of the Affirmative I have after manifested . Then it would follow that a Thief or Pirate wants nothing but strength to justifie his actions , even before God . And that the Army is to Command the Generall , and the Common Souldiers must rule their Collonels and Captains because they are the stronger , and can master them if they will : And that no People are to be Ruled by ther Prince or Parliament , because they are the stronger . And that the Servants must command their Masters ( if he have not an assistant strength , ) and the Children when grown up must Rule the Aged Parents , &c. But wee 'l leave this Authority which consists in strength to ra 〈…〉 Beasts , and rapacious Birds , and to Tyra●●● and Rebels against the Lord and all just Power .

The last Doubt with some is , Whether Godlinesse be not Authority , and the Saints the Rightfull Rulers of the World ? This also I have after Answered . 1. If all Saints be Governours , then all the Subjects must be wicked ; and then all Commonwealths must be wicked . 2. Every soul is commanded to be subject to the Highest Powers ; even the Godly to the Heathen ; and that not only for fear of wrath , but for Conscience sake , because they are Ministers , that is Officers of God . 3. The Godly must excell all others in Obedience ; and be so far from aspiring after Government , that they must take it for their greatnesse to be the Servants of all ; and must sit down at the lower end , and be humble and not exalt themselves , but imitate Christ in lowliness and meekness , that in his state of humiliation , saith , his Kingdom was not of this world , and asketh , who made him a Judge ; or divider of Inheritances ? and himself paid Tribute Money to Heathen Governours . Godlinesse doth doubly dispose and oblige us to obey : And the Godly must eminently excell all others in their Obedience . Even the chosen Generation , the Royal Priesthood , the holy Nation , the peculiar People are commanded to submit themselves to every Ordinance of Man for the Lords sake , whether it be to the King as Supream , or unto Governours , as unto them that are sent by him for the punishment of evil doers , and for the praise of them that do well : For so is the will of God , that with well doing , we may put to silence the ignorance of foolish men . Servants must be subject to their Masters with all fear , not only to the good and gentle , but to the froward , 1 Pet . 2. 9 , 13 , 14 , 15 , 18. see more in Eph. 6. 1 , to 9 , &c. Col. 3. 22 , to the end , &c. 2 Pet . 2. and Epistle of Jude , &c. To allow men to Rebell or resist Authority , because they are Godly ( though their Rulers be ungodly ) is to allow them to be ungodly or disobedient to God , because they are Godly : A palpable contradiction .

The predictions of the Power of the Saints do warrant none to usurpe a Power : no more then the prediction that the Kings of the Earth shall give up their Power to the Beasts , doth warrant them to do it . Predictions make not Duty , but Precepts ; and Promises will not serve instead of Commissions or Donations , nor allow us to seize on the thing promised , before it 's given to us . Nor doth the prediction or promise it self intend that Godlinesse shall be any mans Title to Government . For then ( still ) the Subjects must be all ungodly . Pride and not Godlinesse breeds the Vermine of such impious conceits , through the power of temptation by the Prince of Pride , and the Sun shine of Victory and prosperity , requiting God with Evil for Good .