The golden law and emperial principle, or, The universal monarch: viz. the soveraignty of salus populi (not voluntas nor voluptas populi) over all powers and potentates whatsoever ... : besides many other usefuls, to rectify and so to satisfie the conscience scruples of all sorts about the high and disputable point of this time, as, who hath right to the government of our three countries ...

POSTSCRIPT.

MY earnest desire to make sure worke before I end, hath begot these following Lines.

Its considerable, that the expression Parliament as ours of late are condition'd) is accepted too en∣tirely, as if a fair and wel-body'd Unite, compos'd and made up of many Individuals, or Unites, in that one Body, as if also united in their hearts, judgments, ends, and aims for the Publike good, as are their presentments and pretences, and so were disclaimers of al self-ends, as they clash therewith; but we find it otherwise: For first, instead of the honourable name of a Parliament, which (if right) is their due, they are (if dissected) in the general, a composition of Sects, Factions, and Parties divided (in that seem∣ing, entire, and united fair (Unite, or Body) &c. who have their self-ends, in opposition one of another, and al of them in neglect and opposition of the ge∣neral, as it affronts their particulars: In short, its like a divided Kingdom, and so its rather a Kings- Doom, then a Kingdom, &c.

Thus considered, To whom should his Highness and the Souldiery have resign'd their Powers? Not to a Parliament sure in the right sense, but to a divi∣ded Kingdom, as to several parties and factions, to enable them to ruine one another and al of them the Publick, whereas the General and Souldiery preser∣ved them from so doing or being so done to; for they would have fallen foul, or out amongst themselves, and contented for the Power, only to over-power the rest, and the Presbyterie were the most likely to

carry it, as to appearance the strongest party, as the Lord Fairfax story makes good, whose Principles are to Prince themselves, and precipitate al sorts, un∣der the notion of Sects &c. al which his Highness and the Army foreseeing, how can it in Reason or Religion be expected that they should so tamely de∣liver up their Power to several parties, as fore, al adverse to one another, so to his Highness and his party also, and that under the notion and present∣ment, as if to a Parliament rightly constituted.

Each party or faction also desires and endeavours for the Power, only to overpower the rest, &c. Do they not then justifie his Highness and his Party, who have it, to hold it, whose Principles are only publike, and self preservation; and his precepts and practise hitherto make it good? Do they not then condemn themselves, for condemning him? I appeal.

Certainly, if wise each party were, they would be glad he hath and holds the Power; for should he resigne it amongst them, it would enforce them to implore his re-acceptance thereof, to prevent the re∣signation of their Lives and Beings, by destructive contests about it.

Parliaments (if right) I honour as much as any, and I know that there was in each of them many wise and good men, worthy of honour, which I may not here individualize; But what's this to the multitude, amongst whom the honour and reputation of such are lost, as was Christ in the croud? And as are the reputations of many wise and good men, who suffer in and under the general notion of the giddy headed multitude.

I say as much by al notion'd Sects, Parties, Facti∣ons,

and Churches, or however call'd, that there are many wise and good men amongst al sorts of them, but they are in points of reputation and distinction lost also (as afore) in the multitude, and so suffer as much as the most insufferable amongst them.

But 'cause al sorts are so choise of their Gover∣nours, let them chuse of the choycest, as of those so prais'd in Scripture, as afore: Let's know your minds then, whether you wil have Moses or Joshua, or Saul, David, or Solomon; whereof if you chuse, you know what to trust to by their stories; Be wel advi∣sed then before any of them be sent for, or else give God Almighty time and directions to creat you one.

Object. But the Lord Fairfax deliver'd up his Com∣mission and Power without all this ado, and no such Issues ensu'd thereon.

Answ. What are Examples to Arguments? Are accidental Issues also grounds for wise men? And yet the Lord Fairfax might see himself, so his Coun∣try, and his Party in safety, for that he might fore∣see that the Power remain'd in the hands of his own Party, as with his Souldiery, &c. who sure would not suffer their General to suffer, as would not Sauls servants see Jonathan suffer; an example somwhat suiting with this: And this was no disobedience, 'cause such an obedience was not due.

Again, the Lord Fairfax might foresee also that his Highness was to supply his place, whose Wisdom, Fortitude, and Faithfulness, he might from experi∣ence be confident would secure him, as the Souldiery did Jonathan.

Object. But his Highness was impowered only to de∣fend, and not to rule and govern.

Answ. This Hydra multiplies in heads under vari∣ous Visors, for expressions are altered, but the Ob∣jection is answer'd afore under other Notions and Rendrings: But we wil lop off this head also, and so I hope send the Hyleding packing. We say then, that the People impower'd the Parliament to rule only, and not to over-rule, but whether they kept to this rule or no, I appeal. So if it be the Parliament that thus object, we answer them by themselves, as afore. Again, we say, that it's not a right Parliament, but so many divided parties that object, and so its best an∣swer'd by not answering. If any one party, or indi∣vidual person object, we say that parties or persons are no concluding Judges &c.

But we have justifi'd the Power where it is, by the Lord Fairfax story, pag. 22. so by Moses story, page 54. Sect. 97. so his Highness own story, Sect. 43. to 53. besides divers other places, and lastly, as appears in our Army Armed, p. 9. Again, let any one shew me who it is hath right at al, or so much as hath his Highness, al things considered, seeing the King of Scot's race is raz'd out by the whole Nation, and so by every Individual, as by their Parliament.

But it's time I give over, having (I'm afraid) wea∣ryed my Readers as wel as my self, as having surpriz'd them of their better pleasures, delights, and refresh∣ments, so of their sweet retired Retreats; but I'le endeavour to make them amends by an ingenious acknowledgement, so also (if I can) by accomoda∣ting them with a more pleasing piece or subject, &c.

And yet I had need begin again, and write as much in defence of what I have writ, as it self is: For, For∣lorn Hope-like, I have expos'd my self almost to the

enmity of al the world, except I have won upon any ingenious and judicious spirits, which are very rare to be found: I am then in thine hands Courteous Reader, Use me humanely and civilly, I pray thee, and I desire no more; and less thou canst not in ju∣stice do me: If then thou findst me failing, or short in any thing, or seest more, or beyond me, pride it not, nor contemn me, but know thou art advanc'd on our shoulders, so on others, and so hast thy pro∣spect ample, clear, and fair about thee; and thy ar∣tificial Opticks and Prospectives also, to amplifie thy sight, and dispel Opacity. But wert thou hous'd in some dark or Prospectless ground room, and so must fetch in al by thy own natural Prospectives only, as by thy grasping and comprehensive understanding, as do Silk-worms and Spiders their curiosities, out of their own Bowels, then wouldst thou like Job in another case, see thy error, and cry out with him, Once, yea twice have I spoken, &c. but for future wil be wiser, and so compress or remiss it. But charm the Charmer never so ably, yet the deaf Adder wil not hear, &c. so if our Reader wil not comply to apparent Reason, then am I forc'd to conclude a∣gainst such, that I have had to do al this while with Ephesians, &c. Note the next, &c. That

The Epistle to Forraign Princes and States was writ as hints and cautions to them, upon hearing of the unheard of, barbarous and hellish massacring of the Protestant Waldenses, which through them strikes at all Protestants. Oh murtherous Religion, alias, a cunning Regiment under the name thereof! Be wise, oh ye Govetnours of all sorts.

But if after all this pains taken to satisfie all sorts, for their own good, as their peace and safety, so for the Publick Good, peace and safety also, they yet will not inquire after such Books, as will so plea∣sure them; or if they meet with them, yet not read them thorough, but onely here and there, and so may chance to meet with something, that rather offends, then satisfies them, which is provi∣ded for presently after, or in some other place; or if they do read it through, and then cast it by, as if never of use more, and so after a while forget all, or many usefull concernments; so that if their own hearts, suggest, except, or object this, or that, &c. or if they shall hear others do so, they are not pre∣pared for either, and repair to the Book for satisfacti∣on they will not; what shall we say then to such, but as afore, that wee have had to doe with Ephe∣sians.

Why also doe not Friends, that have read such Books, mind their friends and acquaintance of them, that so Universal satisfaction may be, and the bene∣fit of Peace, Quiet, and Safety answerable thereto.

Courteous Reader, The thing that I fear'd is fal∣len upon me, for the Errata hath made work for thy goodnesse and humanity, it might have been thy own case as its mine, do as thou wouldst be done to, and so here is no Errata, though there be almost nothing else; however if thou finds them not, I will not.

Eccles. 9.4.

There was a poor man sav'd a City, &c.

Est. 6.1, 2:

Ahashuerus read the Cronicles, &c.

VALE.

Notes

• Ruine of any Go∣vernment
• 1 Cor. 15.32.