Considerable considerations to be considered of: with Christian queries, requisite to be inquired of, in this juncture of time, and conjunction of dis-joyned interests, now to be conjoyned in a counsil disjoyned, and without head or feet. All which ought seriously and sadly to be laid to heart, 1. Some of them by all in generall, in whom there is any honesty, as men, loyalty, as subiects, piety, as Christians. 2. Some other of them by Presbyterians in speciall. 3. Other some by those that are to joyn in the counsel in particular. Collected by him that is a lover of truth, loyalty, and the subiects liberty, both for his own, and others better satisfaction. / By S.L. minister of the gospel.

Cosiderable Considerations, &c.

FIirst, by all in generall. As,

1. Whether those persons, who being not lawfully called, according to any Laws of God or Men; to places of Power, Dominion and Authority; but doe set up themselves in the place of Magistrace; Rule and Govern∣ment, and usurp the higher power, be not such as God hath branded for their wickedness, by Hab. chap. 1, ver. 6, 7 9, 10, &c.? let all consider.

2 Whether those persons that are illegally set up by others, and those also that set them up; having no lawful authority so to do, bee not all of them sinfull and wicked, in so doing? And whether for their sinful wickedness in doing so, they are not such as God com∣plains of, Hos. 8, 4? would be considered.

3 Whether any persons unlawfully impowred, can lawfully be o∣beyed? considering what Paul saith to him, that is generally held a Ʋsurper, Acts 23.3. but not so to others, Acts 14.10. and Acts 26.2 especially ver. 24, 25. And whether any can act by vertue of any Com∣mission, or other ways under them, without owning of them? And whether obedience to, acting by, and owning of them, be not to become guilty of Ephraims sin, for which he was oppressed and broken in judg∣ment, Hos. 5.11? (Command there cannot bee meant touching the Calves in particular, as some say; for, as for them, there was none gi∣ven, (see the place) but Ephraims obeying and acting in general, or what Jeroboam commanded, as the word command imports and implies) and then whether peoples submitting to such, be to submit for the Lords sake, as 2 Pet. 2.13. or for their own sakes, should be considered.

4 Whether that command of God, which commands obedience and allegiance to persons lawfully authorized, and legally by Lawes and Oaths established, do not countermand and forbid obedience to Ʋsurpers and Traytors, seeing an affirmative command contains in, and under it, a negative, honor the King 1. Pet. 2.17. This is the affirmative command, and this we must do; dishonor the King which is the negative forbid∣den in, and under the affirmative, this therefore we may not do: ho∣nor the King, and another also that is not King, with the Kings ho∣nour,

this we cannot do, Mat: 6.24. Seeing now we see that honour both we cannot: dishonor the King we may not; and, if we honor a No-King, dishonor the King we must. Whether therefore we are not forbid to honor a no King, by honoring whom, we shall una∣voidably dishonor a lawful King, which we are forbidden, being the negative countermanded under the affirmative command; command∣ing to honor him would be wel considered of. This truth is likewise exprest in this like expression, Give to Caesar, the things that are Caesars, Mat: 22: 21. He that will give Caesar his due, and will give Caesars due to another also, and yet think he shal not deal unduly with Caesar, must of necessity either reconcile Contradictions, (which is impossi∣ble) or acknowledg himself a trespassor in the things of Caesar, and a transgressor of Gods command touching Caesars things, and so justifie this truth, That Gods command of obedience to persons lawfully, coun∣termands it to persons unlawfully impowred.

5 Seeing it is Commanded to render to all their dues, Rom: 1.3.7. and that obedience, honor, and loyalty are the undoubted dues of per∣sons lawfully impowred in the higher power, for whom in especial, (and in the first place) these are in that place given in command. And a∣gain, seeing it is likewise required, To do to all men all things what soe∣ver they would that men should do to them, Mat 7, 12 and it is certain, that theere is not any in the world, that would, that what is his by right should by violence and wrong, be taken from him and given to another; Then whether he that gives to another than Caesar, those things which are Caesars, is not a transgressor against the aforesaid general Command, Rom. 13. 7. and Christs Precept in particular, Mat. 2•• 21? And whether they that do what they would not have done to them (let every loyal subject make a Kings case his own) are not also notorious transgressors of that grand Christian Command and Rule, Which is the Law and the Prophets, Mat, 7, 12? should by Christians be inquired of and considered.

6 Whether those that by Laws and Oaths stand in the relation and condition of Subjects, (and from which no human power can absolve them) to a person or persous established lawfully in the higher pow∣er; If they shall yet serve, observe, and obey a person, or persons unlawfully by force and usurpation, usurping the higher power, must not unavoidably, either be guilty of the sins of disobedience and perjury, by not obeying the lawful, or obey both, and so by ma∣king possible Christs impossibility, No man can serve two Masters, Mat. 6.24. make Christ a lyar?

7 Whether those that complain of, and judg another for taking

away their rights unrighteously, and yet themselves are either ser∣vants of, or partakers with others, in taking away another mans; do not in so doing condemn themselves? as Rom! 2. 1:

8 Whether there be not one and the same standing rule of righ∣teousness and justice for all, by which every one respectively hath a like equal right and propriety in, and to, every thing hee hath and holdeth? And if so, as certainly it is, whether Kings lawfully called, have not as good and iust a title and right to their Crowns, as Sub∣jects have to their estates? And then whether those that do, or wil∣lingly suffer any thing in prejudice to them, doe not thereby doe as much and the very same for substance, against themselves, and there∣by teach others to do to themselves, as themselves have done to o∣thers? would be considered.

9 Whether force and power can make a lawfull title? it cannot de∣stroy it, all know and contrariorum eadem est ratio, force may thrust out of possession as it did Naboth, and bring into possession, as it did Ahab, when he killed and took possession, 1. King 21. 19. but neither put him into, nor the other out of a just title; if it can then Absalon was no rebell, when David was driven away; Zimri no traytor when he had kild Elah; & Athaliah no usurper, when she had destroyd all the kings seed; Then the theft of the theef, the oppression of the oppres∣sor, the tyrany of the tyrant, & the rreason of the traytor, are not sins, & then God hath lost one of his ten commandments, and every man, that meets with a man stronger then himself, hath lost all his right, title, and propriety to all he hath, all those great conquests in and over Canaan by the Isralites, gained only a possession, but made no title; that they had from God before by his gift Pas: 35. 11, 12.

10 Whether to argu from the permission of God to Cods approba∣tion, affirmatively, and to conclude, because God suffers such and such things, things most execrable and impious, that therefore God hath done them, or allows them, be not (which is yet the logick of these times) a'most blaspheamous conclusion? concluding full against the justice, righteousness and holiness of the Lord, who is a God, fur∣ther then when he sees to suffer it, of purer eyes than to behold ini∣quity Hab. 1. 13. viz to approve it, and whether this doth not charge upon God, all the wickedness in the world, formerly, and now com∣mitted? as the treason of Iudas, the rebellion of Cerah, the murther of Cain, and the blasphemies of the woman full of names of blasphe∣mie, Rev. 17. 3. with all the like wickedness; done? and whether they that do so for God then did, and now doeth, suffer all those, and all

these abominable things to be done, I say whether they by such blas∣plieamous conclusions, do not most impiously and blaspheamously make God the author, and actor or all these abominable abominations which he only suffers would be considered of.

11. Whether they that pretend so much to, and for, Christ, and Christianity, profess so much holiness and piety; and (as if nothing but purity and sanctity had gone to their composiiton) call them∣sleves Saints, the Godly party, &c. Yet.

1. There most Christian Actions, as appeares by their acting are to set up themselves, not the things of Christ; to seek (meerly, or mostly) their own, not others good, and do to others, what they would not should be done to themselves.

2. Their most Christian arguments, if we may believe their own words, are drawn not from Christian equity, which they ought to do, 1. Thes. 4.1. But from unchristian power, what they can do Mich. 2.1. not from the justness of their cause, but from the length of their swords, for Christians, and Saints in profession, to justifie their actions by power and force, is most unsaint-like, and unchristian; to say with her (in such a case as that) dost thou now govern the Kingdome of Israel? or with him (in any case) what wee cannot do by right, wee will (because we can) do by might: or, to act with them who frame mischief by a Law: or to destroy Law, to do mischie∣vously, wickedly, cum previlegio, are none of them, if certain, the words, works or arguments of Saints, unless of St. Jezebel, St. Iudas, St. Julian the Apostate or St. Cain.

3. Their most unchristian suffering and tollerating, those intollera∣ble errors, Doctrines of Devills, damnable herisies, abominable blas∣phemies, and inconscientious liberties, which these Saints suffer and tollerate: (they say for tender, the truth is for, feared consciences) and which shew, that in them there is as little of Christ, christianity, or sanctity, as either of the former: Therefore whether these preten∣ders (the premises considered) for all their pretences be not such, as he that is holy and true, tells us he will make them, Rev. 3.7.9. such as he that is truth it self saith of them, Mat. 23. 27. 28. such as Paul speaking by the spirit of truth, speaks of them, 2 Tim. 3. 2. 3. 4. 5. and Tit, 1, 16. and such as those holy Prophets complained of in their times, Isa. 48.1. 2. Jer. 7.10. Mich. 2. 1, 2, and Heb. 2, 5. to 10. is very considerable, ant if so (as most certainly such they are) then what assurance that there is truth and sincerity in them, in any thing they say? what hopes, that they will do, any good, to others

in anything they do; and what expectation, that the power of godli∣ness should be in them, that they should make good, those goodly shews and professions which they make, touching the glory of God, any can have, hope, or expect from them, would also be considered.

12 Whether the Apost. Rom. 13. 1. requires obedience to all per∣sons that are in present power (however impowerd) for this reason, that it is said, the powers that are, are ordained of God as some say? or whether he rather intend no such thing, as the truth is he doth not, beeing rightly understood? and whether rightly to understand him, we must not consider?

1 That by Power and powers there, is meant that Authority, Ma∣gistracy, Dominion, and Government which God hath ordained to be in, and exercised by, some persons, by vertue of which they rule and Govern all others under them:

2 That it is called powers in the plurall number, because many and divers, as Monarchie, Aristocracy, and Democracy.

3 That obedience is required to these in the plurall number, powers, because, all and every one of these, whethersoever it be, and whereso∣ever exercised, it must be obeyed.

4, That it is said, that there is no power, in the singular number, but it is of God, to shew that every one of them a part single, and in particular: wheher Monarchy, Aristocracy, Democracy, is a power and ordained of God.

Object. Peter calls it an ordinance of man, 1. Pet. 2. 13.

Ans. Whether of these (when and where none of these are alrea∣dy established) shall be set up and exercised amongst men, in this or that nation and people, men may choose, and set up which, and whether of them they will, and so may be said to be an ordinance of man, as Pet. rules it, but the power and authority it self, which of them soever it be: This is of God ever, as Paul saith.

5 That, that to which every soul must be subject, is said to be power, and powers in the abstract, not person or persons impowred in the concreete: to shew.

1 The distinction and difference between the thing and the person Magistracie, and the Magistrate: and that the power and the person are distinguished, and differ, as Joh. 19. 10. 11. I have power where is both, person and power. So in this place also, where the thing (viz. the authority and government is called power, ver. 1 The persons au∣thorized and governing, are called rulers and Ministers of God, ver. 3. 4. which many ignorantly confound, as if all one in that place: to

which may be added that in the Epist. to Tit. 3. 1. where are both al∣so.

2. That the power, the authority and government, is of God al∣ways, although the persons in it be oft set in by men, either of them∣elves as usurpers are; and Athaliah was 2. Chron. 22. 10. l. or by o∣thers, as other traytours as Hos. 8. 4 with 1 King 12. 27. compared,

3 That subjection is always to be yeilded to the power and autho∣rity, that being ever of God, God ordained it: and to it every soul must be subject ver. 1: But for the person exerciseing of it.

ii If they be lawfully impowerd: yet if they command unlawfull things, then wee ought to obey God, rather than men: Act. 5.29.

2 If they have unlawfully usurped the power, then know that Ephraim was oppressed and broken in judgment for obeying Hos 5.11.

And this truths holds even in the then Roman power: it (the pow∣er) with all other powers was ordained of God: and to it (the power) as wel as to any other, subjection was requiried of God: But what obedience was required to the then Roman persons in power; if such and so badly impowerd, as some say, but prove not (yet from it would justifie what is bad enough) would be wel considered; especially seeing Ephraim was broken in judgment for obeying the ike, if they say truly of it; and seeing it was the power, not the per∣son in it, to which obedience was there required.

6 That the abstract power, is not put for the concrete, the person im∣powred, as some say is evident for the power and the person impow∣red are distinguished and several, as was even now shewed; and is further manifested, ver. 3: where it is said, wilt thou then not be afraid of the power, do that which is good: indeed hee that doth good need not fear the power; for it protects him, he shall have praise of it, ver: 3: yet may and had need sometimes, fear the person impowerd, who would for doing good destroy him, as usurpers and traytors do.

Obejct. It is said so of persons impowerd too; That Rulers (so per∣sons as wel as powers) are not a terror to good works, ver: 3: ergo: this makes no distinction &c.

Ans: That which is spoken of the power, which they that do well need not fear; this is spoken absolutely; there can in well doing be no fear at all, of it: but that which is spoken of rulers, that they are not a terror to good works, this is spoken with limitation, viz. that

Godly rulers are not, ungodly ought not to be, and all rulers that rule according to this power which God hath ordained, are not, cannot bee; but all rulers do not so rule, so the distinction between power and person, stands here still, which is also further cleard in the—

7 That power, authority, and government, are for good, and do good ever, even amongst the worst, and most wicked that are, who else would both be worse, and do worse, and become such as Hab. speakes of, Chap. 1. Ver. 14. and yet not withstanding, the good that comes by power, persons impowerd oft times are bad enough (for usurpers and tyrants) and do badly enough: therefore we must distinguish still between power and per∣son, the ignorant confounding of which, and that by colour oftl is place, hath brought in and continued a word of confusion and wickedness amongst us, in justifying persons unlawfully impowerd, by and from this lawfull power which God ordained.

8 That the word are, about which many make so much adoo, will bee to little purpose, and to as little advantage to their cause, if wee consider,

1 That the word are, is not here a sign of the presenttence, but a verb, and signifies not the present being of a thing, but the reall being of a thing: therefore cannot prove as they fancie and faine that they that always are in power, have right to the power they are in, but that the powers that are, are things real, against filthy dreamers that despise them, Iud. ver. 8. and these that slandred the Gospel, as destructive to Magistracy, which it main∣taines and requires obedience to.

2 Of what it is that the Apost. saith—that are: He saith not the persons that are, but the powers that are, so then all the good the word are doeth them in repeating of it so ost, the powers that are, the powers that are, by which they so greatly triumph without any victory; I say all the good the word are doth them, is to shew how ignorant they are, and grosly mistaken, to mistake powers for persons; and how absurd they are from thence to conclude a most notorious falsehood of obedience to men, from or rather against the Apost inspired truth, requiring obedience to Magistracy, not to men in that place: To press obedience hee tels us why we must obey: because ordained of God. To prevent mistakes, he shews what we must obey, viz. what God ordained, which are not the persons that are, but the power that are, as aforesaid.

Secondly, by Presbyterians in speciall, as.

1 Whether Presbyterians who are already (but falsly) accused, to have laid the Kings head on the block for the Independants to cut it off, shall not now (it not by their sinfull silence) yet, if they do it by their shamefull complyance, & concurrence with the progress and proceedings of these worst of times, justify their accusers, and condemn themselves, as guilty of that accusation?

and so most justly being upon themselves the odium of the worst that are and make themselves odious and abominable to all: and cause presbytery, it self, a way of God to be blasphemed? they had need to consider.

2 Whether Presbyterians, who especially have been makers and takers of the Nationall Covenant, besides all those other oaths of God which are upon them, as Christians, and the duties of loyalty and subjection, and that for cons∣cience sake, as they are subiects, I, Christian, Presbyterian subiects, ought not now to consider.

1. Whether they may with any good conscience and Christianity, joyn in counsel and communion with those whose counsels courses and constant acting, have been, are, and must be, (themselves must be ruined else) not only cross and contrary, but ruinous, and destructive to all these.

2 Whether themselves can walk in ways quite contrary to those oathes and covenants, they have taken and sworn, without being guilty of covenant breaking and for swearing, considering, that though conditionall oathes are bin∣ding no further than the condition binds: as those in Gen. 24. 3. 5. 8. and in Josh. 2. 18, 19, 20, 21. yet that absolute oathes (which theirs are) taken without any condition at all, do bind absolutely, and cannot be broken with∣out periury, as is evident in the case of Zedekiah 2. Chron. 36 11. 12, 13. with Ezek. 17.15. to 20. compared, and more evident in the case of Saul, 2. Sam. 21. 1, 2. where though the oath,

1 Was gained by lying and deceit Josh, 9. 9. 2 was made with those, with whom the Isralites were forbid to make any, Exod. 23: 3••, 3. preserved those whom God had commanded should be destroyed. Deut. 7. 8. yet being made, was not, might not be broken Joshu. 9. 19 4 When it was broken, was broken by those who were not immediate makers of it. as 2. Sam. 21. 1, 2. wtth Joshu. 9.15. compared. 5 VVas broken above 400. years after it was made, as Act. 13. 20. oaths then you see stand longer in force (400. years) then an old Al∣manack every year out of date: yet the breaking of this oath was severely pu∣nished, upon the breakers of it, 2. Sam. 21. 1, 2. 6 To these add that men are bound for breaking of oathes according to the binding of negative commandments; which bind, not only semper, but ad semper, the command, for not binding oathes, being given negatively, as the third Commandment, and Levit. 9.12. shew,

3 Whether they must not, by committing these Sins, with Saul and Ze∣dekiah, unavoidably bring upon themselves, their judgment and miseries? had not ne••d pass without consideration

3 Whether i•• may stand with Presbyterian prudence, that may and should be wise as Serpents, to repose any faith and confidence in to hope or promise any thing to themselves from such a person, in case there should be such a one in the world; scarce credible there can be any such, professing Christ amongst

Christians, who hath already, not once but often, deceived all interests and parties whatsoever? & whose principles & practices have been, and are, to make use of all to set up, and uphold himself, and to hold up every thing, that, and nothing, but that, by which himself is upheld; who trusts neither partie, yet is afraid to displease either, because he must make use of both to do his work of self-advancing and upholding. The Presbyterian is for Magistracy, which the autimagistraticall Independant is not; therefore not policy if he would be the man, to displease the Presbyterian, the Independant sword, when he is the man, can inable him to reign and rule, which the Presbyterian scabbord, cannot; therefore he must not in policy displease the Independant. Now whether to close with such a person that stands fast and faithfull to none, may stand with Presbyterian prudance, let Presbyterians well consider.

4 Whether it will stand with Presbyterian loyalty to indulg the Thrown of iniquity? especially seeing presbyterians have in so many Declarations, Petitions, Protestations, oathes, and covenants pressed, professed protested, and with hands lifted up to the high God, sworn the contrary, let t••em also well consider.

5 Whether it can stand in Presbyterian piety, now with Independant sectaries to fall upon antipresbyterian pract••ces in things most imp••ous, ought also to be considered? The way and work of Presbyterians (if right and real) hath e∣ver been in sincerity, singleness, and truth of heart, to serve God in his providence for the accomplishing and fulfiilling of that gracious prophesie and promise, to be fulfilled in these last days. That the Lord shall be out, and his name one, Zech. 14. 9. Now whether to plough with an Ox, and an Ass to halt between two opini∣ons, to cool into a Laodecean luke warmness, to warm but into an anti-cove∣nanted cursed neutralite, and to daub with untempred morter by complying with a party that sets up Dagon by the Ark follows God and Baal, joyns light and darkness, and accords Christ with Beliall in setting up, or setitng such a Bastard Presbytery, as none truly fearing God, dares own, and such a licenticus liberty (for falsly so called) tender consciences, as every one that loves God, cannot but abominate, thereby to bring such a hocus pocus hotch potch of pres∣byterated independancie, and independanted presbytery into the Church of God, as the Lord hates, and every Godly soul should from his soul abhor, (and this is the most, the best, the all, you must expect from such a party, I say whe∣ther to comply with such, and to own and accept this to be like to accom∣plish that promise, and if not, whether to walk in this way, can stand with Presbyterian pyety; let presbyterians sadly and seriously consider.

Thirdly, by those that are to joyn.

And first by those that have formerly been joyned in the l••ke counsel.

1. Whether it can be expected by any rational man, that they (both first and second company) that have already with shame and disgrace enough been

turned out of doors, if for doing unjustly, as their Masters which turned them out say, that they should now do justice? if for doing righteously, which the most doubt, (and fewest believe that they were then guilty of doing righte∣ously) that they should now do any thing that is righteous, they sitting again under and by the same force and power which they did then; would by them be considered. 2. Whether they have yet unfainedly repented of those sins for which it is said, they were then turned out, [at least] by a just hand of God, whatever they were that turned them out? that they now once more imagin that the righteous Lord (who never makes use of wicked men to do any work for him, unless execution-work, Hab. 1.2) and who hath formerly refused them, when they were turned o••; that he should now imploy them in any work of his, that is good for his Church and people, they had need consider.

And secondly, By those that have formerly refused to joyn in such a counsel, or to act in or by any commission, or otherways, as Justices, Treasurers, Pleaders, Seque∣strators &c from by, or under the then impowred persons; let them consider, If their impowring was lawful, why they acted not then? if unlawful, it's the same, how they dare act now? and if their setting up was then illegal, how comes it now to be legitimate? if their refusing to act then was for conscience, as some imagined and others hoped, (but many thought there was no such thing as conscience by themselves thought of, in their non-acting) what is be∣come of conscience now, that they are not only willing to act, but desirously (though covertly) seek to be Actors in a business as illegal, and more sinful, than any of those they refused? and if they kept faith and a good conscience, by keeping from acting then, whether if now they act, they have not hit both; and are become like Hymeneus and Alexander, 1 Tim. 1.19, 20. and whether their present acting proceeds now from the new light of the times: enlightned at the clearest profit, the brightest preferment, and the most evident way to e∣minent greatness, (the clearest light these men for the times, have ever seen or saw by) or from a principle of inward, sinful, self, soule, darkness, causing them to run after base honor, execrable mammon, and some other most ungod∣ly self end and interest; let these men now, of every of these in particular, wel consider. And Thirdly; By all that are to joyn in the counsel.

1 That it is unlawful, to do any (a lawful) work, without a lawful calling, being contrary to Luke 12.14. and 1 Cor. 7.17. & Heb. 5.4 Ʋzziah his Leprosie evidently attest the truth of this that is said, & the danger of those that do so.

2 That it is a sin expresly forbidden, so much asto meddle with wicked men at all in a wicked work, Exod. 23.27. and Prov. 24.21. and Eph. 5. 6, 7, 11. and 2 Tim. 3.3, 4, 5. Jehosaphat his reproof proves this fully, 2 Chron. 19, 2. and fals ful and flit upon them that do so

3 That this sin of joyning with wicked men in wickednes, contracts a double guilt

1 of sinning with others, reprov'd, Ps. 51.18— a theef, a traytor, an heretick, &c. it holds in all; 2 of being partaker of others sins, forbidden, 1 Tim. 5, 22. as ill, yea worse in an unlawful usurper, than in an unlawful minister, as the calling, so the sin the higher.

4 That is dangerous and destructive to joyn and meddle with wicked men in wic∣kedness; He that partakes with sinners in their sins, must be partaker with sinners in their sufferings, Rev. 18.4 & Prov. 24.22, & Num. 16.20.21, 26.

5 That the pretences pretended by vain men, to exempt themselves from sin, though they joyn in counsels and courses which they acknowledg sinfull, are more vanity and folly. 1 Ob. They are called by the people. Ans. 1 Not by the tenth part of the people. 3 But who called the people to call them? Sheba, z Sam zo. 1, z. And who called him to call them? He himself. And by what Law hath he called himself? By the same, by which Iereboams Priests made themselves priests, 1 King 1z. they made themselves priests of the high places, and he himself master of the highest place of Magistracy. Touching all which calls, consider, 1 That a self created calling, is like a self-created dignifying, which God long since stigmatized, Heb. 1.7. z. That a calling by others, not lawful∣ly called themselves, to call others, is as unwarrantable to warrant their Call, as Cyphers are ineffectual to make numbers without Figures. 3 That those persons which go upon such an unwarranted Call, their going is like the run∣ing of those Renegadoes God complains of, which ran and he sent them not, Jer. 33.21. So now, I hope, I may without offence, borrow the, Aposties words and say, Brethren, you see your calling how lawless and null it is. Ob. But they have good and honest intentions. Ans. To let pass; that this is one of the now Jesuited peoples arguments; how setled and sound this argumenn is, let Ʋzzab tel them in the second of Sam. 6: 6, 7. whose intentions I dare say for him, were as honest and good as theirs; and I think, Saul, as bad as he was, came nor far short in gooddess of their good intentions, when hee spared the best to sacrifice to the Lord, yet were they stark nought, if not as bad as witch∣crast. 3 Ob. But here is now a necessity, all else fals to ruin; the Schisma∣tical party wil over-vote and ruin the Church, and the tyrannical party will over-power and destroy the Commonwealth. Ans: Nulla est necessitas delin∣quendi, quibus una est necessitas non delinquendi: There can be no necessity to them to sin, to whom there is onely a necessity not to sin. He that can suffer cannot be necessitated to Sin: he that hath learned to live by faith, and knows whom he hath believed, and will deny himself to the taking up the Cross and dares trust God with what he hath, though God kill him, will not deliver him, and though he perish; such a one knows no necessity to sin, to save himselfe, or any thing els, because he knows, what he loseth he shall save; Mat. 16 25. 4 Ob. But here is a way open for them to do good, &c. Ans. 1 Take need of doi••g

evil to do good, their damnation is just that do so, Rom. 3.8. 2 Take heed lest upon a bare hope (a hopeless hope) of doing good, you doe not that which will be a most certain evil: 1 Evil to another; if you support Athali¦ah, (see 2 King 11) you must suppress Joash, and so spoil a man and his here∣tage, evil indeep this, Mich. 2 2: 2 Evil to your selves, by bringing that just woe, by unjustly spoiling another, upon your selves, Mic. 22 i. 3 Evil to those, you say called you thither: If you be over-voted, be it in a wic∣kedness never so wicked, to the eternal enslaving of them and theirs, your presence concludes them slaves, which you absent, could not be. 4 Consider the improqability, if not the impossibility of doing good by four precedent presidents, 1 A legal Parliament, 2 A lawful King, 3 A Degenerated Juncto, 4 An illegal congregated company. Neither any, nor all of these could; and then, what possibility that you, every way inferiour to the most of them, if not to the meanest, if not in parts, yet in piety, loyalty, legality and fidelity, should do any good at all? more probable a world of mischief to your selves and all other:

6 It is still to be considered by themselve (and others too) the premises considered, whether they that think themseves, and are thought by some others, men wise enough to manage such a work, a work of deepest difficulty and highest concernment, yet plead such poor pretences, and produce such unreasonable reasons to excuse themselves in doing that, by doing which they must unavoidably pull such sins upon themselves, and such misery upon others: I say whether they are indeed and truth men fit to be trusted with such a depositum and trust, as usually and safely hath been laid up in a loyal legall and lawfull Parliament concerning the glory of God, the honor of the Gospel, the safety of three Kingdomes, and the choysest, chiefest com∣forts of so many thousand thousands souls, I say again this had need be well considered.

7. Whether any act of 2. or 3 hundred, a few in comparison of those many thousands, I thousand thousands of others, every one of which, being as much concerned in, and having as good right unto any thing they do in these things of publique concernment as any of them: and this minor part as far inferior in quality and condition, as in number, being mean and incon∣siderable in comparison of the gentility, and nobility of some thousands of the otherts and these both minor and meaner part, not having any lawfull calling at all to do any thing they do. I say whether they can do any act, that can in it self be legal and valid in the Law, and have any thing in it of truth justice and righteousness, which can be binding any way to al or any of the other, without whose consents, if not contrary to the wil and minds of the most of them, they have done what they have done, would also be consi∣dered.

Fourthly, and lastly, By Ministers; and so had they need to consider.

1 Whether that Minister who hath taken upon him the work of a Watch∣man and doth not give warning to the people (for the safety of whose souls∣ke ought to watch) of the comming of the wolf, (which every sin is) where by the people perish, shall not have the peoples blood, required at his hand? let such consider Ezek. 3. and 33. Chap. and let them further consider, that trea∣son, usurpation, tyrany, perjury, and heresie, may for their fierceness and de∣structiveness, be truly said to be Wolves of the evening, as Hab. 1. 8: saith of the like.

2 Whether that Minister which knows not the Wolfe when he comes, but takes, rather mistakes him for a Lamb be not one of those whom Christ calls blinde leaders of the blinde: Mat. 15. 14. And if he do know him, yet leads along, and goeth before the people unto the Wolfe: be not one of those, the Lord by his prophet Complained of, the leaders of my people; Cause them to Isa. 9. 16 let such consider.

3. Whether that Minister which preacheth onely or mostly the pleaseing things of promises, graces, liberties, the way they tel us to preach Christ to salvation; yet in the midst of most wicked and abominable ways of notori∣ous wicked men, walking in treason, rebellion, perjury, tyranny, heresy and the like; with which there is of the most, either a Sinful Concurre••ce, or Connivance, but yet doth seldome or never cry aloud against those crying sins of these times, the high-way to condemnation; doth or can by so doing, shew himself faithful in his Ministery, to God, to his own soul, and the souls of the people; such a Minister had need wel to consider.

4. Seeing it is most certain, that obedience to the higher power, and to persons lawfully impowred, is by the people to be performed for Conscience, Rom 13.51 and that a consciencious obedience is contained in, and held out by the Word of God; it is not perfect else, which it is, Psa. 19. 7 and is part of that whole counsel of God, which none shun to declare, Act. 20. 20, 27. Whe∣ther that Minister which doth not declare this part of Gods counsel, (touching this obedience for conscience) as wel as any other, especially when it wil be a word in season, doth not preach Christ to the halves? whether in so doing, he doth make ful proof of his Ministery, and shew hemself approved of God, a workman that needeth not to be ashamed, or the Contrary? should by Ministers now in these times be seriously and sadly considered.

5. Whether such Ministers which formerly refused to Contribute towards making of a War, to force upon our brethren of Scotland, but the use of a Common prayer Book, as but derogatory from, or dangerous to that pure worship of God and Church-Descipline there established by Law amongst them and for refuseing thereof stood out a suspention? yet doe, and can now comply

with, and give assistance to those that have upon the matter wholly destroyed out brethren of Scotland and our selves also, not onely in both those, but al∣most in all things els of highest pious publike Concernment, are not such as we find amongst those, against whom Christ denounced so many woes, Mat. 23.24 which diastrain at agnat, and swallow down a Camel? Let such Ministers lay to heart, and Consider wel of it.

For a CONCLVSION: If Ministers laying aside servile fear and base couetousness. would declare their consciences according to the word of God: And Lawyers without halting on the same sores, would deliver their judgments accor∣ding to the known Laws of this Land: And if every one that exalts him••elfe would be brought under the obedience of Christ, Conscience might quickly be satis∣fied touching all these Considerations and Queries. By which (in all places] the oppressed might be restored to his right, the oppressor might be brought to re∣pentance, these three Kingdomes might be setled in peace and truth, and above all to be desired, God might be glorified. Towards the happy effecting of all which, let some act, some pray, and all say Amen: and let every one that loveth the Lord Jesus Christ in truth, take these and the like Considerations and Quae∣ries into his most serious consideration.

FINIS.