A Holy Commonwealth, Title page – Preface 1
A HOLY Commonwealth, OR Political Aphorisms, Opening The true Principles of Government: FOR The Healing of the Mistakes, and Resolving the Doubts, that most endanger and trouble ENGLAND at this time: (if yet there may be hope.)
And directing the Desires of sober Christians that long to see the Kingdoms of this world, become the Kingdoms of the Lord, and of his Christ.
Written by Richard Baxter at the invitation of James Harrington Esquire.
With a Preface to them that have caused our Eclipses since 1646.
And a Sounder Answer to the Healing Question.
And the Jesuites Method for restoring Popery.
London, Printed for Thomas Ʋnderhill and Francis Tyton, and are to be sold at the Sign of the Anchor and Bible in Pauls Churchyard, and at the Three Daggers in Fleetstreet, 1659.
To all those in the Army or elswhere, that have caused our many and great Eclipses since 1646.
Gentlemen,
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 MonethMonth 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.
Object. But at leas… …f strength and Godlinesse meet (and these encouraged by notable Providence giving success) do they not warrant the godly to defend their Liberties, though not to Govern?
Answ. So far to defend them, as other men may do: (that is, in the Cases mentioned near the end of this Book) but they are not disobliged from as much Obedience to the higher Powers, as is due from any others. They that Resist shall receive to themselves damnation. Much more they that pull them down.
Object. But did not you Resist the King?
Answ. Prove that the King was the Highest Power, in the time of Divisions, and that he had Power to make that Warre, which he made, and I will offer my Head to Justice as a Rebell.
But yet though Godlinesse give men no Authority, yet as Freemen, we have a certain Liberty; and Wickednesse may forfeit this Liberty; and therefore I shall thus far close with you, that the Church and Commonwealth should be very near commensurate, and that proved ungodly persons should neither Choose nor be Chosen. Reduce elections to the faithfull, honest, upright men, and settle an impartiall way for the triall of them, and we all agree with you, and professe it to be the only, only, only way to our certain and perpetua… peace and happiness. And I must testifie, that I have reason to believe that it was the desire of the Late Dissolved Parliament to have accomplished this: and that it was their full intent not to exclude Independants, Anabaptists, or any truly Godly men of sober lives, from the enjoyment of their Liberties.
But if now it be in the hearts of any to set up a party (or all the shreds of the Dividers conjoyned) instead of all that fear the Lord, and to cry up themselves as the Godly Party, and subdue their Brethren, and captivate those that are better then themselves. Let them expect a Munster issue, and the Church expect a New-England Vindication. Dividing partiality will but shew your want of Charity, that is, of Sanctity. And if Saints that are no Saints, to procure Liberty of Conscience for them that have no Conscience, will go about to subjugate the Saints indeed, and the best informed, tenderest, Consciences, and take in the Loose, whose Consciences can swallow any Engagements, and turn with the times, the Lord will be the avenger, and will come in a day, when such wicked Servants little expect him, and will hew them in pieces, and give them their portion with Hypocrites, where there is weeping and gnashing of teeth. And we can as easily bear their Persecutions now, a… …hey can bear the fire of Hell for ever. Their indignation against me as Censorious, will not free them from those Flames.
For my part, you may see the worst that I designed by this Book; which was written while the Lord Protector (prudently, piously, faithfully, to his immortall Honour, how ill soever you have used him) did exercise the Government: And for ought I know it was almost all Printed, before the Eclipse (only the Epistles, and the concluding Meditation, were written since.) And I have forborn to change any one word of it all, that you may see the worst of my Intendments, and that true Principles will stand in all times and changes, though to the shame of those changes that make bad times.
If you are now offended with my plain former or present expressions, beware lest it manifest your impenitency. I am as able to say that it proceeds from Love, as I am that I have Love within me. And remember how far I have gone with you in the War; and by that and my dearest Love to some of you, am more obliged to speak then many others, lest I be guilty of your sin. Shall an Arch-Bishop Grindall speak so plainly to Queen Eliza…eth, (when she would have diminished the number of Preachers,) and an Arch-B…op G. Abbot deal so plainly with K. James about the Spanish match, as to tell him expresly that [he laboured to set up that most damnable and Heretical Doctrine of the Church of Rome, the Whore of Babylon] and what would follow: and then bid him [And now Sir do with me what you please.] (See Prin's Introduct. p. 40.) and shall I be afraid of man whose breath is in his Nostrils? yea of my old most intimate Friends? and so afraid as to be unfaithfull? I were then the most unexcusable wretch alive.
Hear the Word of the Lord and prove not disobedient: [The Lord will judge you every one according to his waies. Repent and turn your selves from all your transgressions; so iniquity shall not be your ruine, Ezek. 18. 30. [Turn ye to the Lord with all your hearts, with fasting, weeping, and with mourning: who knows if he will return and repent, and leave a blessing, &c.] Joel 2. 12, 14. If God have special mercy for you, he [will cause you to passe under the rod, and will bring you into the bond of the Covenant; and will purge out from among you the Rebels, and them that transgress against him,] Ezek. 20. 37, 38. Be not [of those that rebell against the light that knows not the waies thereof, and abide not in the pathes thereof,] Job 24. 13. [Wash you, make you clean, &c. If ye be willing and obedient, ye shall eat th… good of the Land: but if ye refuse and rebell, ye shall be devoured with the Sword, Isa. 1. 16, 19, 20. Jer. 42. 18, 20. [Righteousness exalteth a Nation, but sin is a reproach to any people,] Prov. 14. 34. Ye know not what spirit ye are of, Luk. 9. 55. The wrath of man worketh not the righteousnesse of God, Jam. 1. 20. If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth, this wisdom descendeth not from above, bu is earthly, sensuall and devilish. For where envying and strife is, there is Confussion, and every evil work. But the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, without partiality, and without HYPOCRISIE; and the fruit of Righteousnesse is sown in peace of them that make peace, Jam. 2. 14, 18. Thus saith the Lord the holy one of Israel, In returning and rest shall ye be saved; in quietnesse and confidence shall be your strength; and ye would not, Isa. 30. 15. While they promise you Liberty, themselves are the Servants of Corruption: For of whom a man is overcome, of the same is he brought in bondage, 2 Pet. 2. 19. Therefore now amend your waies and your doings, and obey the voice of the Lord your God, and the Lord will repent him of the evil that he hath pronounced against you. As for me, behold I am in your hand, do with m… as seemeth good and meet unto you, Jer. 26. 13, 14. I beseech you patiently read over the Representation or Letter of the London Ministers, to the Lord Generall, Jan. 18. 1648. and their Vindication; and Mr. Nathaniel Ward's Petition of the Associated Counties, and his Religious Retreat sounded to a Religious Army.