A Healing Question, Tract
A Healing Queſtion propounded and reſolved upon occaſion of the late publique and ſeaſonable Call to Humiliation, in order to love and union amongſt the honeſt party, and with a deſire to apply Balſome to the wound, before it become incurable.
THE Queſtion propounded is, What poſſibility doth yet remain (all things conſidered) of reconciling and uniting the diſſenting judgments of honeſt men within the three Nations, who ſtill pretend to agree in the ſpirit, juſtice, and reaſon of the ſame good cauſe; and what are the means to effect this?
Anſw. If it be taken for granted (as on the Magiſtrates part, from the ground inviting the people of England and Wales to a ſolemn day of Faſting and Humiliation, may not be diſpaired of) that all the diſſenting parties agree ſtill in the ſpirit and reaſon of the ſame righteous cauſe, the reſolution ſeems very cleer in the affirmative; arguing not onelyonly for a poſſibility, but a great probability hereof, nay a neceſſity daily approaching neerer and neerer to compell it, if any or all of the diſſenting parties intend or deſire to be ſafe from the danger of the common enemy, who is not out of work, though at preſent much out of ſight and obſervation.
The grounds of this are briefly theſe. Firſt the cauſe hath ſtill the ſame goodneſs in it as ever; and is or ought to be as much in the hearts of al good people that have adhered to it. It is not leſſe to be valued now, then when neither blood nor treaſure were thought too dear to carry it on, and hold it up from ſinking; and hath the ſame Omnipotent God, whoſe great Name is concerned in it, as well as his peoples outward ſafety and wellfare; Who knows alſo how to give a revival to it, when ſecondary inſtruments and viſible means fail, or prove deceitful.
Secondly, The Perſons concerned and engaged in this Cauſe, are ſtill the ſame as before; with the advantage of being more tried, more enured to danger and hardſhip, and more endeared to one another, by their various and great experiences, as well of their own hearts as their fellow-Brethrens. Theſe are the ſame ſtill in heart and deſire after the ſame thing, which is, that being freed out of the hands of their enemies, they may ſerve the Lord without feare, in holineſſe and righteouſneſſe all the daies of their life.
As they have had this great good finally in their aims (if Declarations to men, and Appeals to God ſignifie any thing) ſo▪ as a requiſite to attain this, they did with great cheerfulnes & unanimity draw out themſelves to the utmoſt, in the maintenance of a war, when all other meanes, firſt eſſayed proved ineffectual. In the management of this war, it pleaſed God (the righteous Judge, who was appealed to in the controverſie) ſo to bleſs the Council, and Forces of the perſons concerned and engaged in this cauſe, as in the end to make them abſolute and compleat Conquerors over their common Enemy. And by this meanes they had added unto the naturall right which was in them before (and ſo declared by their Repreſentatives in Parliament aſſembled) the right of Conqueſt for the ſtrengthening of their juſt claim to be governed by National Councils, and ſucceſſive Repreſentatives of their own election and ſetting up. This they once thought they had been in poſſeſſion of, when it was ratified, as it were, in the blood of the laſt King: But of late a great interruption having happened unto them in their former expectations, and inſtead thereof, ſomething riſing up that ſeems rather accommodated to the private and ſelfiſh intereſt of a particular part (in compariſon) then truly adequate to the common good and concern of the whole Body engaged in this Cauſe: Hence it is that this compacted body is now falling aſſunder into many diſſenting parts (a thing unforeſeen, nor unhoped for by the common Enemy all along as their laſt relief) and if theſe breaches be not timely healed, and the offences (before they take too deep root) removed, they will certainly work more to the advantage of our common Enemy, then any of their own unwearied endeavours, & dangerous contrivances in forreign parts put altogether.
A ſerious diſcuſſion, and ſober enlarging upon theſe grounds, will quickly give an inſight into the ſtate of the Queſtion, and naturally tend to a plain and familiar reſolution thereof.
That which is firſt to be opened, is the nature and goodnes of the Cauſe; which had it not carried in it its own evidence, would ſcarce have found ſo many of the people of God adherers to it, within the Three Nations, contributing either their counſels, their purſes, their bodily pains, or their affections and prayers, as a combined ſtrength; without which, the military force alone would have been little available to ſubdue the common Enemy, and reſtore to this whole body their juſt naturall Rights in civil things, and true freedome in matters of conſcience.
The two laſt mentioned particulars, rightly ſtated, will evidence ſufficiently the nature and goodneſſe of this Cauſe
For the firſt of theſe, that is to ſay, the Natural right, which the whole party of Honeſt men adhering to this Cauſe, are by ſucceſſe of their Arms reſtored unto, fortified in, and may claime as their undeniable priviledge, that righteouſly cannot be taken from them, nor they debarred from bringing into exerciſe, It lies in this.
They are to have and enjoy the freedome (by way of dutifull compliance and condiſcention from all the parts and members of this ſociety) to ſet up meet perſons in the place of Supreme Judicature and Authority amongſt them; whereby they may have the uſe and benefit of the choiceſt light and wiſedome of the Nation that they are capable to call forth, for the Rule and Government under which they will live; and through the orderly exerciſe of ſuch meaſure of wiſedome and counſel as the Lord in this way ſhall pleaſe to give unto them, to ſhape and forme all ſubordinate actings and adminiſtrations of Rule and Government, ſo as ſhall beſt anſwer the publique welfare and ſafety of the whole.
This, in ſubſtance, is the right and freedome contained in the nature and goodneſſe of the cauſe, wherein the Honeſt party have been engaged. For in this, all the particulars of our civill right and freedome are comprehended, conſerved in and derived from their proper root; In which whilſt they grow, they will ever thrive, flouriſh and increaſe: whereas on the contrary, if there be never ſo many fair branches of liberty planted on the root of a private and ſelfiſh intereſt, they will not long proſper, but muſt, within a little time, wither and degenerate into the nature of that whereinto they are planted. And hence indeed ſprung the evil of that Government which roſe in and with the Norman Conqueſt.
The root and bottome upon which it ſtood, was not publique intereſt, but the private luſt and will of the Conqueror, who by force of armes did at firſt detein the right and freedome which was, and is, due to the whole body of the people: For whoſe ſafety and good, government it ſelf is ordained by God, not for the particular benefit of the Rulers, as a diſtinct and private intereſt of their own▪ which yet▪ for the moſt part, is not onelyonly preferred before the common good, but upheld in oppoſition thereunto. And as at firſt the Conqueror did, by violence and force, deny this freedome to the people, which was their natural right and priviledge; ſo he, and his Succeſſors all along, lay as bars and impediments to the true National intereſt and publique good, in the very National Councils and Aſſemblies themſelves; which were conſtituted in ſuch a manner, as moſt ſerved for the upholding of the private intereſt of their Families. And this being challenged by them as their Prerogative, was found by the people aſſembled in Parliament, moſt unrighteous, burdenſome, and deſtructive to their liberty. And when they once perceived, that by this Engine all their juſt rights were like to be deſtroyed, eſpecially (being backed, as it was, with the power of the Militia, which the late King, for that purpoſe, had aſſumed into his hands, and would not, upon the peoples application to him in Parliament part with into the hands of that great Councill, who were beſt to be entruſted with the Nations ſafety) this was the ground of the quarrell, upon a civil account, between the King and his party, and the whole body of adherents to the cauſe of the peoples true liberty; whereof this ſhort touch hath been given, and ſhall ſuffice for the opening of the firſt Branch of this Cauſe.
The ſecond branch which remaines briefly to be handled, is that which alſo upon the grounds of natural right is to be laid claim unto; but diſtinguiſhes it ſelf from the former, as it reſpects a more heavenly and excellent object, wherein the freedome is to be exerciſed and enjoyed, that is to ſay, matters of Religion, or that concern the ſervice and worſhip of God.
Unto this freedome the Nations of the World have right and title, by the purchaſe of Chriſts blood; who by vertue of his death and reſurrection is become the ſole Lord and Ruler in and over the conſcience; for to this end Chriſt died, roſe and revived, that he might be Lord both of the dead and of the living; and that every one might give an account of himſelf in all matters of Gods worſhip, unto God and Chriſt alone, as their own Maſter, unto whom they ſtand or fall in judgement, and are not in theſe things to be oppreſſed, or brought before the Judgment-ſeats of men. For why ſhouldeſt thou ſet at nought thy Brother in matters of his Faith and conſcience, and herein intrude into the proper office of Chriſt, ſince we are all to ſtand before the Judgment-ſeat of Chriſt, whether Governours or governed, and by his deciſion onelyonly are capable of being declared with certainty, to be in the right or in the wrong?
By vertue then of this Supream Law, ſealed and confirmed in the blood of Chriſt unto all men (whoſe ſouls he challenges a propriety in, to bring under his inward rule in the ſervice and worſhip of God) it is that all Magiſtrates are to ſear and forbear intermedling with giving rule or impoſing in thoſe matters They are to content themſelves with what is plain in their commiſſion, as ordained of God to be his Miniſter unto men for good, whileſt they approve themſelves the doe…s of that which is good in the ſight of men, and whereof earth…y and worldly Judicatures are capable to make a cleare and perfect judgement: In which caſe the Magiſtrate is to be for praiſe and protection to them. In like manner he is to be a Miniſter of terrour and revenge to thoſe that doe evill in matters of outward practice, converſe, and dealings in the things of this life between man and man, for the cauſe whereof the judicatures of men are appointed and ſet up. But to exceed theſe limits, as it is not ſafe nor warrantable for the Magiſtrate (in that he who is higher then the higheſt, regards, and will ſhew himſelf diſpleaſed at it) ſo neither is it good for the people, who hereby are nouriſhed up in biting, devouring, wrathfull ſpirit one againſt another, and are found tranſgreſſors of that Royal law which forbids us to doe that unto another, which we would not have them do unto us, were we in their condition.
This freedome then is of high concern to be had and enjoy, as well for the Magiſtrates ſake, as for the peoples …ommon good; and it conſiſts, as hath been ſaid, in the Magiſtrates forbearing to put forth the power of rule and coercion in things that God hath exempted out of his Commiſſion. So that all care requiſite for the peoples obtaining this, may be exerciſed with great eaſe, if it be taken in its proper ſeaſon and that this reſtraint be laid upon the Supreme Power before it be erected, as a fundamental Conſtitution among others, upon which the free conſent of the people is given, to have the perſons brought into the exerciſe of Suprem Authority over them, and on their behalf; and if beſides, as a further confirmation hereunto, it be acknowledged be the voluntary act of the ruling Power, when once brought into a capacity of acting legiſlatively, that herein they are bound up, and judge it their duty ſo to be (both in reference to God the Inſtitutor of M…giſtracy, and in reference to the whole Body bywhom they are entruſted) this great bleſſing will here…y be ſo well provided for, that we ſhall have no cauſe to feare, as it may be ordered
By this meanes a great part of the outward exerciſe of Antichriſtian Tyranny and bondage will be plucked up by the very roots; which till ſome ſuch courſe be held in it, will be alwayes apt to renew and ſprout out afreſh, under ſome new forme or refined appearances, as by late yeares experience we have been taught. For ſince the fall of the Biſhops and perſecuting Presbyteries, the ſame ſpirit is apt to ariſe in the next ſort of Clergy, that can get the ear of the Magiſtrate, and pretend to the keeping and ruling the conſcience of the Governors. Although this ſpirit and practice hath been all along decried by the faithful adherents to this Cauſe, as a moſt ſore oppreſſion, and inſufferable yoke of bondage, moſt unrighteouſly kept up over the conſciences of the people; and therefore judged by them moſt needfull to be taken out of the way. And in this matter the preſent Governors have been willing very eminently to give their Teſtimony, in their publique Declarations, however in practice there is much of grievance yet found among us, though more, in probability, from the officiouſneſſe of ſubordinate Miniſters, then any clear purpoſe or deſigne of the chief in power.
Having thus ſhewed what the true freedom is, in both the Branches of it, that ſhines forth in the righteous Cauſe, wherein the good people of theſe Nations have ſo deeply engaged: It will not be improper in the next place to conſider two particulars more that give ſtill further light into the matter in queſtion; as firſt The qualifications of the Perſons that have adhered to this Cauſe. Secondly, the capacity wherein they have been found from time to time carrying it on.
As to their Qualification, they have in the general, diſtinguiſhed themſelves and been made known, by a forwardneſs to aſſiſt and own the publique welfare and good of the Nation, for the attaining and preſerving the juſt rights and liberties thereof, aſſerted and witneſſed unto in the true ſtating of this Cauſe, according to the two branches thereof already ſpoken to. They have ſhewed themſelves, upon all occaſions, deſirers and lovers of true freedom, either in civils, or in ſpirituals, or in both. To expreſs their value thereof, and faithfulnes to the ſame, they have largely contributed, in one kind or other what was proper to each in his place to do; wch actions of theirs proceeding from hearts ſincerely affected to the cauſe, created in them aright to be of an Incorporation and Society by themſelves, under the name of the good Party; having been from the beginning unto this day publiquely and commonly ſo acknowledged, by way of diſtinction from all Neuters, cloſe and open Enemies, and deceitfull Friends or Apoſtates. Theſe, in order to the maintaining of this Cauſe, have ſtood by the Army, in defence and ſupport thereof, againſt all oppoſition whatever, as thoſe that, by the growing light of theſe times, have been taught and led forth in their experiences, to look above and beyond the letter, forme, and outward circumſtances of government, into the inward reaſon and ſpirit thereof, herein only to fix and terminate, to the leaving behind all empty ſhadows, that would obtrude themſelves in the place of true freedome.
Secondly, as to the capacity wherein theſe perſons, thus qualified, have acted, it hath been very variable, and ſubject to great changes: ſometimes in one form, and ſometimes in another, and very ſeldome, if ever at all, ſo exactly, and in all points conſonant to the rule of former Lawes and Conſtitutions of Government, as to be clearly and fully juſtified by them, any longer then the Law of Succeſſe and Conqueſt did uphold them who had the inward warrant of Juſtice and Righteouſneſſe to encourage them in ſuch their actings.
The utmoſt and laſt reſerve therefore which they have had, in caſe all other failed, hath been their military capacity, not only ſtrictly taken for the ſtanding Army, but in the largeſt ſenſe, wherein the whole party may (with the Army, and under that military conſtitution and conduct, which by the providence of God they ſhall then be found in) aſſociate themſelves in the beſt order they can, for the common defence and ſafety of the whole. As not ignorant, that when once embodied in this their Military poſture, in ſuch manner as by common conſent ſhall be found requiſite for the ſafety of the body, they are moſt irreſiſtible, abſolute, and comprehenſive in their power; having that wherein the ſubſtance of all Government is contained, and under the protection whereof, and ſafety that may be maintained thereby, they can contrive and determine, in what manner this irreſiſtible, abſolute, and boundleſs power, unto which they are now arrived in this their Military capacity ſhall have juſt and due limits ſet unto it, and be drawn out in a meet and orderly way of exerciſe, for the Commonweale and ſafety of the whole Body, under the rule and overſight of a Supreme Judicature; unto the wiſedome of whoſe lawes and orders, the ſword is to become moſt entirely ſubject and ſubſervient: And this without the leaſt cauſe of jealouſie or unſafety, either to the ſtanding Army, or any member thereof, or unto the good people adhering to this Cauſe, or any one of them; ſince the intereſt of both, by this mutual action of either, will be ſo combined together in one (even in that wherein before they were diſtinct) that all juſt cauſe of difference, fear, animoſity emulation, jealouſie, or the like, will be wholly aboliſhed and removed.
For when once the whole body of the good people find that the Military intereſt & capacity is their own, and that into which neceſſity at the laſt may bring the whole Party (whereof of right a place is to be reſerved for them) and that herein they are ſo far from being in ſubjection or ſlavery▪ that in this poſture they are moſt properly ſoveraign, and poſſeſſe their right of natural ſoveraignty, they will preſently ſee a neceſſity of continuing ever one with their Army raiſed and maintained by them, for the promoting this Cauſe againſt the common Enemy; who in his next attempt will put for all with greater deſperateneſſe and rage then ever.
Again, when once the ſtanding Army and their Governours ſhall alſo find, that by ſetting and keeping up themſelves in a divided intereſt from the reſt of the Body of Honeſt men, they withhold from themſelves thoſe contributions in all voluntary and cheerful aſſiſtances, by the affections and prayers, by the perſons and purſes of the good party, to the weakening themſelves thereby, as to any vigerous ſupport from them, in the times of moſt imminent danger (whereof the late King had an experience, that will not ſuddenly be out of memory, when he undertook the war in the beginning of theſe troubles, againſt the Scots, and was, in a manner, therein deſerted by all the good party in England) they will then find (if they ſtay not till it be too late) that by eſpouſing the intereſt of the people, in ſubmitting themſelves with their fellow adherents to the Cauſe, under the rule and authority of their own Supreme Judicature, they loſe not their Power or Soveraignty; but becoming one Civil or Politique Incorporation with the whole party of honeſt men, they doe therein keep the Soveraignty, as originally ſeated in themſelves, and part with it only but as by deputation and repreſentation of themſelves, when it is brought into an orderly way of exerciſe, by being put into the hands of perſons choſen and entruſted by themſelves to that purpoſe.
By this mutual and happy tranſition which may be made between the party of Honeſt men in the Three Nations virtually in Arms, and thoſe actually ſo now in power at the Head of the Army, how ſuddenly would the union of the whole Body be conſolidated, and made ſo firm as it will not need to fear all the deſignes and attempts of the common Enemy; eſpecially if herein they unite themſelves in the firſt place to the Lord, as willing to follow his providence, and obſerve his will in the way and manner of bringing this to paſſe. In which caſe we ſhall not need to fear what all the gates of hell are able to do in oppoſition thereunto.
It is not then the ſtanding and being of the preſent Army and Military forces in the three Nations, that is lyable to exception or offence; from any diſſenting judgements at this time amongſt the honeſt well affected party. In and with them, under God, ſtand the welfare and outward ſafety of the whole body; and to be enemies to them or wiſh them hurt, were to do it to themſelves; and by trying ſuch concluſions to play the game of the common enemy, to the utter ruine and deſtruction, not only of the true freedome aymed at and contended for in the late wars, but of the very perſons themſelves that have been in any ſort active or eminent promoters thereof.
The Army conſidered as it is in the hands of an honeſt and wiſe General, and ſober faithfull Officers, embodied with the reſt of the party of honeſt men; and eſpouſing ſtill the ſame cauſe, and acting in their primitive ſimplicity, humility, and truſt, in reference to the welfare and ſafety of the whole body, is the only juſtifyable and moſt advantagious poſture and capacity that the good party at preſent can finde themſelves in, in order to the obtaining that true freedome they have fought for, and poſſeſſing of it in the eſtabliſhment thereof upon the true Baſis and foundation, as hath been ſhewed of right Government.
That wherein the offence lies, and which cauſes ſuch great thoughts of heart amongſt the honeſt party (if it may be freely expreſſed, as ſure it may, when the Magiſtrate himſelfe profeſſes he doth but deſire and wait for conviction therein) is in ſhort this.
That when the right and priviledge is returned, nay is reſtored by Conqueſt unto the whole Body (that forfeited not their intereſt therein) of freely diſpoſing themſelves in ſuch a conſtitution of righteous Government, as may beſt anſwer the ends held forth in this Cauſe; that nevertheleſſe, either through delay they ſhould be withheld as they are, or through deſign they ſhould come at laſt to be utterly denied the exerciſe of this their right, upon pretence that they are not in capacity as yet to uſe it; which indeed hath ſome truth in it, if thoſe that are now in power, and have the command of the Arms, doe not prepare all things requiſite thereunto, as they may, and like faithful Guardians to the Commonwealth, admitted to be in its nonage, they ought.
But if the bringing of true freedome into exerciſe amongſt men, yea, ſo refined a party of men, be impoſſible; why hath this been concealed all this while? and why was it not thought on before ſo much blood was ſpilt, and treaſure ſpent? ſurely, ſuch a thing as this was judged real and practicable, not imaginary and notional.
Beſides, why may it not ſuffice to have been thus long delayed and withheld from the whole body, at leaſt as to its being brought by them into exerciſe now at laſt? ſurely the longer it is withheld, the ſtronger jealouſies do increaſe; that it is intended to be aſſumed and ingroſſed by a part only, to the leaving the reſt of the body (who in all reaſon and juſtice ought to be equally participants with the other in the right and benefit of the Conqueſt, for as much as the war was managed at the expence and for the ſafety of the whole) in a condition almoſt as much expoſed, and ſubject to be impoſed upon, as if they had been enemies and conquered, not in any ſenſe Conquerors.
If ever ſuch an unrighteous, unkind and deceitful dealing with brethren ſhould happen, although it might continue above the reach of queſtion from humane judicature, yet can we think it poſſible it ſhould eſcape and go unpuniſhed by the immediate hand of the Righteous Judge of the whole World, when he ariſeth out of his place to do right to the oppreſſed?
Nay if in ſtead of favouring and promoting the peoples common good and welfare, ſelf-intereſt and private gain ſhould evidently appear to be the things we have aymed at all along; if thoſe very Tyrannical principles and Antichriſtian reliques, which God by us hath puniſhed in our predeceſſors, ſhould again revive, ſpring up afreſh, and ſhew themſelves lodged alſo and retained in our boſomes; rendring us of the number of thoſe that have forgot they were purged from their old ſins, and declaring us to be ſuch as to pleaſe a covetous mind, doe withhold from deſtruction that which God hath deſigned to the curſe of his vengeance: If all thoſe great advantages of ſerving the Lords will and deſign in procuring and advancing his peoples true welfare and outward ſafety, which (as the fruit of his bleſſing upon our Armies) have ſo miraculouſly fallen into our hands, ſhall at laſt be wreſted and miſ-improved to the enriching and greatning of our ſelves: If theſe things ſhould ever be found amongſt us (which the Lord in mercy forbid) ſhall we need to look any further for the accurſed thing? will not our Conſciences ſhew us from the light of the Word and Spirit of God, how neer a conformity theſe actions would hold therewith? which ſin, Joſh. 7. became a curſe to the Camp, and withheld the Lord from being any more amongſt them, or going out with their forces. And did the action of Achan import any more then theſe two things. Firſt, he ſaved and kept from deſtruction the goodly Babyloniſh garment, which was devoted by God thereunto. Secondly, he brought not in the fruit and gain of the Conqueſt into the Lords Treaſury, but covetouſly went about to convert it to his own proper uſe. To doe this, is to take of the accurſed thing, which Joſh. 7. all Iſrael was ſaid to do, in the ſin of Achan, and to have ſtollen and diſſembled likewiſe, and put it amongſt their own ſtuffe. This cauſed the anger of the Lord to kindle againſt Iſrael, and made them unable to ſtand before their enemies, but their hearts melted as water. And thus far the Lord is concerned, if ſuch an evil as this ſhall lye hid in the midſt of us. But to return to what we were upon before.
The matter which is in queſtion among the diſſenting parts of the whole body of honeſt men, is not ſo trivial and of ſuch ſmall conſequence, as ſome would make it. 'Tis in effect, the main and whole of the Cauſe; without which all the freedome which the people have or can have, is in compariſon but ſhadow and in name only, and therefore can never give that peace and ſatisfaction to the body, which is requiſite unto a durable and ſolid ſettlement. This is that which makes all ſound & ſafe at the root, and gives the right ballance neceſſary to be held up between ſoveraignity and ſubjection, in the exerciſe of all righteous Government; applying the uſe of the ſword to the promoting and upholding the publike ſafety and welfare of the whole body, in preference and if need be in oppoſition unto any of the parts; whilſt yet by its equal and impartial adminiſtration in reference unto each, it doth withal maintain the whole Body in a moſt delightfull harmony, welfare, and correſpondency. The ſword never can nor is it to be expected ever will doe this, while the ſoveraignity is admitted and placed any where elſe, then in the whole Body of the people that have adhered to the cauſe, and by them be derived unto their ſucceſſive Repreſentatives, as the moſt equal and impartial Judicature for the effecting hereof.
Where there is then a righteous and good conſtitution of Government, there is firſt an orderly union of many underſtandings together, as the publique and common Supream Judicature or viſible Soveraignity, ſet in a way of free and orderly exerciſe, for the directing and applying the uſe of the ruling power or the ſword, to promote the intereſt and common welfare of the whole, without any diſturbance or annoyance, from within or from without. And then ſecondly, there is a like union and readineſs of will in all the Individuals, in their private capacities, to execute and obey (by all the power requiſite, and that they are able to put forth) thoſe ſoveraign Laws and Orders iſſued out by their own Deputies and Truſtees.
A Supream Judicature thus made the Repreſentative of the whole, is that which we ſay, will moſt naturally care, and moſt equally provide for the Common good and ſafety. Though by this it is not denied, but that the ſupream power, when by free conſent 'tis placed in a ſingle perſon or in ſome few perſons, may be capable alſo to adminiſter righteous Government; at leaſt the Body that gives this liberty, when they need not, are to thank themſelves if it prove otherwiſe. But when this free and natural acceſſe unto Government, is interrupted and declined, ſo as a liberty is taken by any particular member, or number of them, that are to be reputed but a part in compariſon of the whole, to aſſume and engroſſe the office of ſoveraign rule and power, and to impoſe themſelves as the competent publique Judge of the ſafety and good of the whole, without their free and due conſent; and to lay claim unto this, as thoſe that find themſelves poſſeſſed of the ſword (and that ſo advantagiouſly, as it cannot be recovered again out of their hands, without more apparent danger and damage to the whole body, then ſuch attempts are wortth) this is that Anarchy that is the firſt riſe and ſtep to Tyanny; and laies the grounds of manifeſt confuſion and diſorder; expoſing the ruling power to the next hand that on the next opportunity can lay hold on the ſword; and ſo, by a kind of neceſſity, introduces the higheſt impoſition and bondage upon the whole Body, in compelling all the parts, though never ſo much againſt the true publique intereſt, to ſerve and obey, as their ſoveraigne rule and ſupream Authority, the Arbitrary will and judgement of thoſe that bring themſelves into rule by the power of the ſword, in the right only of a part that ſets up it ſelfe in preference before, or at leaſt in competition with the melfare of the whole▪
And if this, which is ſo eſſential to the well being and right conſtitution of Government, were once obtained, the diſputes about the forme would not prove ſo dificult, nor find ſuch oppoſition, as to keep up the bone of contention and diſunion, with much danger to the whole. For if as the foundation of all, the ſoveraignty be ackowledged to reſide originally in the whole body of adherents to this Cauſe (whoſe natural and inherent right thereunto is of a far ancienter date then what is obtained by ſucceſs of their arms, and ſo cannot be abrogated even by Conqueſt it ſelfe if that were the caſe) and then if in conſequence hereof, a ſupream Judicature be ſet up and orderly conſtituted, as naturally ariſing and reſulting from the free choice and conſent of the whole Body, taken out from among themſelves, as fleſh of their fleſh, and bone of their bone, of the ſame publique ſpirit and nature with themſelves, and the main be by this means ſecured; what could be propounded afterwards, as to the form of adminiſtration that would much ſtick?
Would a ſtanding Council of State ſetled for life, in reference to the ſafety of the Commonwealth, and for the maintaining intercourſe and commerce with Forreign States, under the inſpection and overſight of the Supreme Judicature, but of the ſame fundamental conſtitution with themſelves, would this be diſliked? admitting their orders were binding, in the intervals of Supreme National Aſſemblies, ſo far only as conſonant to the ſettled Lawes of the Common-wealth the vacancy of any of which by death or otherwiſe might be ſupplied by the vote of the major part of themſelves. Nay would there be any juſt exception to be taken, if (beſides both theſe) it ſhould be agreed (as another part of the fundamental conſtitution of the Government) to place that branch of Soveraignty which chiefly reſpects the execution of the Lawes, in a diſtinct office from that of the legiſlative power (and yet ſubordinate to them and to the Lawes) capable to be entruſted in the hands of one ſingle perſon, if need require, or in a greater number, as the legiſlative power ſhould think fit; and for the greater ſtrength and honour unto this Office, that the execution of all Lawes and Orders (that are binding) may go forth in his, or their name; and all diſobedience thereunto, or contempt thereof, be taken as done to the peoples Soveraignty whereof he or they bear the Image or Repreſentation, ſubordinate to the Legiſlative Power, and at their will to be kept up and continued in the hands of a ſingle Perſon or more, as the experience of the future good or evil of it ſhall require.
Would ſuch an office as this, thus ſtated, carry in it any inconſiſtency with a free State? nay, if it be well conſidered, would it not rather be found of excellent uſe to the well-being of Magiſtracy founded upon this righteous bottome, that ſuch a Lieftenancy of the peoples ſoveraignty in theſe three Nations, may alwayes reſide in ſome one or more perſons, in whoſe adminiſtration, that which is reward and puniſhment may ſhine forth?
And if now it ſhall be objected, that (notwithſtanding all theſe Cautions) ſhould once the Soveraignty be acknowledged to be in the diffuſed body of the people (though the adherents to this Cauſe, not only as their natural, but as their acquired right by Conqueſt) they would ſuddenly put the uſe and exerciſe of the Legiſlative power into ſuch hands, as would, through their ill-qualifiedneſſe to the work ſpoil all, by male-adminiſtration thereof, and hereby loſe the cauſe in ſtead of upholding and mantaining it.
The Anſwer unto this is, Firſt that God by his providence hath eaſed our minds much of this ſolicitude, by the courſe he hath already taken to fit and prepare a choice and ſelected number of the people unto this work, that are tried and refined by their inward and outward experiences in this great quarrell, and the many changes they have paſſed through: In reſpect whereof well qualified perſons are to be found, if due care be but taken in the choice of them. And if herein the people of the Lord ſhall be waiting upon him for his guidance and preſence with them, we may have grounds to hope that God (whoſe name hath all along been called upon in the managing of this Cauſe) will pour out ſo abundantly of his ſpirit upon his people attending on him in righteous wayes, and will alſo ſo move their hearts to chooſe perſons bearing his Image into the Magiſtracy, that a more glorious product may ſpring up out of this then at firſt we can expect, to the ſetting up of the Lord himſelfe as chiefe Judge and Lawgiver amongſt us. And unto this the wiſedome and honeſty of the perſons now in power May have an opportunity eminently to come into diſcovery. For in this caſe, and upon the grounds already layed, the very perſons now in power are they unto whoſe lot it would fall to ſet about this preparatory work; and by their orders and directions to diſpoſe the whole Body, and bring them into the meeteſt capacity to effect the ſame. The moſt natural way for which would ſeem to be by a General Council, or Convention of faithful, honeſt, and diſcerning men, choſen for that purpoſe by the free conſent of the whole Body of adherents to this Cauſe in the ſeveral parts of the Nations, and obſerving the time and place of meeting appointed to them (with other circumſtances concerning their Election) by order from the preſent Ruling Power, but conſidered as General of the Army.
Which Convention is not properly to exerciſe the Legiſlative Power, but only to debate freely, and agree upon the particulars, that by way of fundmental Conſtitutions ſhall be laid and inviolably obſerved, as the conditions upon which the whole body ſo repreſented, doth conſent to caſt it ſelfe into a Civil and Politique Incorporation, and under the viſible forme and adminiſtration of Government therein declared, and to be by each individual member of the Body ſubſcribed in teſtimony of his or their particular conſent given thereunto. Which conditions ſo agreed (and amongſt them an Act of Oblivion for one) will be without danger of being broken or departed from; conſidering of what it is they are the conditions, and the nature of the Convention wherin they are made; which is of the people repreſented in their higheſt ſtate of Soveraignty, as they have the ſword in their hands unſubjected unto the rules of Civil Government, but what themſelves orderly aſſembled for that purpoſe, doe think fit to make. And the ſword upon theſe conditions ſubjecting it ſelf to the Supreme Judicature, thus to be ſet up; how ſuddenly might harmony, righteouſneſs, love, peace, and ſafety unto the whole Body follow hereupon, as the happy fruit of ſuch a ſettlemeut, if the Lord have yet any delight to be amongſt us?
And this once put in a way, and declared for by the General and Army (as that which they are clearly convinced in the ſight of God is their duty to bring about, and which they engage accordingly to ſee done;) How firmly and freely would this oblige the hearts and perſons, the counſels & purſes, the affections and prayers, with all that is in the power of this whole party to do, in way of aſſiſtance and ſtrenthning the hands of thoſe now in power, whatever ſtraights and difficulties they may meet with in the maintenance of the publique ſafety and peace?
This then being the ſtate of our preſent affairs and differences, let it be acknowledged on all hands, and let all be convinced that are concerned, that there is not only a poſſibility, but a probability, yea a compelling neceſſity of a firm union in this great Body, the ſetting of which in joynt and tune againe, by a ſpirit of meekneſs and feare of the Lord, is the work of the preſent day, and will prove the onelyonly remedy, under God, to uphold and carry on this bleſſed cauſe and worke of the Lord in the three Nations, that is already come thus far onwards in its progreſſe to its deſired and expected end of bringing in Chriſt, the Deſire of all Nations, as the chiefe Ruler amongſt us.
Now unto this re-uniting work let there be a readineſſe in all the diſſenting parts from the higheſt to the loweſt, by cheerfully coming forth to one another in a ſpirit of ſelf-denial and love in ſtead of war and wrath, and to caſt down themſelves before the Lord, who is the Father of all their ſpirits, in ſelf-abaſement and humiliation, for the mutual offence they have been in for ſome time paſt, one unto another, and great provocation unto God, and reproach unto his moſt glorious name, who expected to have been ſerved by them with reverence and godly fear; for our God is a conſuming fire.
And, as an inducement unto this, Let us aſſure our ſelves, the meanes of effecting it will not prove ſo difficult as other things that have been brought about in the late war, if the minds and ſpirits of all concerned were once well and duely prepared hereunto, by a kindly work of ſelf-denial and ſelf-abaſement, ſet home by the ſpirit of the Lord upon their conſciences; which if he pleaſe, he may doe we know not how ſoon. Nay if we ſhall behold with a diſcerning eye the inſide of that work which God hath been doing amongſt us the three years laſt paſt, it would ſeem chiefly to have been his aime, to bring his people into ſuch a frame as this is. For in this tract of time, there hath been (as we may ſay) a great ſilence in Heaven, as if God were pleaſed to ſtand ſtill and be as a looker on, to ſee what his people would be in their latter end, and what work they would make of it, if left to their own wiſedome and Politick contrivances. And as God hath had the ſilent part; ſo men, and that good men too, have had the active and buſie part, and have like themſelves made a great ſound and noiſe, like the ſhout of a King in a mighty Hoaſt; which whilſt it hath been a ſound onelyonly and no more, hath not done much hurt as yet; but the feare and jealouſie thereby cauſed, hath put the whole Body out of frame, and made them apt to fall into great confuſions and diſorder.
And if there be thus ariſen a general diſſent and diſagreement of parts (which is not, nor ought to be accounted the leſſe conſiderable, becauſe it lies hid and kept in under a patient ſilence) why ſhould there not be as general a confeſſion and acknowledgement of what each may find themſelves overtaken in, and cannot but judge themſelves faulty for? This kinde of vent being much better then to have it break out in flames of a forward and untimely wrathful ſpirit which never works the righteouſneſſe of God. Eſpecially ſince what hath been done amongſt us, may probably have been more the effect of temptation then the product of any malicious deſigne; and this ſort of temptation is very common and incident to men in power (how good ſoever they may be) to be overtaken in, and thereupon doe ſudden and unadviſed actions, which the Lord pardons and over rules for the beſt: evidently making appear that it is the work of the weak and fleſhly part, which his own people carry about with them too much unſubdued. And therefore the Lord thinks fit by this meanes, to ſhew them the need of being beholding to their ſpiritual part, to reſtore them again, and bring them into their right temper and healthful conſtitution.
And thus whilſt each diſſenting part is aggravating upon it ſelfe faultineſſe and blame, and none excuſing, but all confeſſing they deſerve, in one ſort or other, reproof, if not before men, yet to Gods ſight: Who knowes how ſoon it may pleaſe God to come into this broken, contrite, and ſelf denying frame of Spirit in the good people within the three Nations, and own them thus truly humbled and abaſed, for his Temple and the place of his habitation and reſt, wherein he will abide for ever? of whom it may be ſaid God is in the Midſt of her, ſhe ſhall not be moved; God ſhall help her and that right early, or with his morning appearance. At which time he will ſit ſilent no longer, but Heaven will ſpeak again, and become active and powerful in the ſpirits and hearts of Honeſt men, and in the works of his providences, when either they goe out to ſight by Sea or by Land, or remaine in counſel and debates at home for the publique Weale, and againe heare the prayers of his people, and viſibly own them is a flock of holy men, as Jeruſalem in her ſolemn …eaſts. I will yet for this be enquired of by the Houſe of Iſrael, ſaith the Lord, to doe it for them: And then they ſhall know that I the Lord their God am with them, and that they are my people, and that ye my flock the flock of my paſture, are men that have ſhewed your ſelves weak ſinful men, and I am your God that have declared my ſelf an all-wiſe and powerful God, ſaith the Lord God.