upon those that are under them : they would faine bring it to be with us as it is in France,that the Gentry hould be under the Nobility and Courtiers, and alf the country people, the pefants, bee under them as flaves,they live in miserable bondage under theGentrey there, who generally are Cavalliers.

There is no Countrey in the world, where countrey men, fuch as we call the yeomandry, yea, and their Farmers and workmen under them, doe live in that fashion and freedome as they doe in England, in all other places they are flaves in comparison, their lives are fo miferable as they are not worth the enjoying, they have no influence at all into the government they are under, nothing to doe in the making of Laws, or any way confenting to them, but must receive them from others, according to their pleasure, but in England every Free-holder hath an influence into the making and confenting every Law he is under, and enjoyes his owne with as true a title as the Nobleman enjoyes whatsoever is his. This freedome many of the proud Gentry are vexed at, and hence it is their hearts rise so against those that are chofen by them, and against their Ordinances. But the Commons begin to difcerne this more then they have done, and to be fo wife as to hold their own fafter then formerly they have.

2. Whatsoever quality any man is of before he be invefted with power,fhould be no prejudice to his power when once he is invested with it. If a Prince hould be chofen out of a meane condition, as many have been, must not he be obeyed as a Prince, notwithstanding that, as Saul, Agathocles, and others? would it not be accounted an high offence,yea Trea

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fon for any to refufe obedience to a Prince upon this ground, that when he and that Family was chofen, perhaps neither he nor his family was the fittest and ableft that might have been had? No, we are to rest in the choice being made. Is not the reason the fame in this,although the degree inferiour? The one is the fupreme man in authority, the other a Member of the fupreme Court of Judicature, and regulating all authority.

3. Yet further,the honour of the Members of the House of Commons confifts much in this, although perfonally fome of them are not of very high quality, yet they are reprefentative of whole Shires, Counties, Cities, whereas the Noble-men themfelves are not thus reprefentative; every one is there for himfelf,and for the good of the Kingdom,because in regard of his eftate and honour that he is born to, hee hath a deeper share then other men in the good of the kingdome.

4. Such is the constitution of the Government of this Kingdom,that the Commons of the Land choofing fo many to reprefent them, have that power that they may fo moderate the Government by Nobility & Monarchie,that neither of them may grow into a Tyrannie, but govern by Statute Law made by the three Estates and the Common Law, judged by Courts of Judicature that Law hath enabled thereunto. And this power,feeing they have it by the conftitution of the Government of this kingdome,& that futable to the very law of Nature,both His Majesty and the Nobles do beleeve,so far as the Law of God and Nature will give leave, they will maintain with all their might.

But

But what would the Lords or Commons have? ob. hath not the King gracioufly yeelded to them,almoft in all things they can defire? why doe they now stand out fo as they doe?

True,we acknowledge with all humble thankful- Anf. neffe to God and his Majeftie for what he hath done; & what is for the good of the Kingdom, furely is for the good of his Majeftie too; and if it be fo worthy an Act of the King to yeeld his royall affent to those things that are so beneficiall for his Majesty and the kingdome,then furely the Act of Commons & Lords must have their due praise in preparing fuch good things firft, in voting them and presenting them to his Majefty, for his Royall affent to them.

But then you fay, What would they have more? ob. what doe they stand for more?

They defire that, and stand for that now, without Anfw. which all is done is nothing, all that they fhall doe will be nothing,yea,they themselves wil be nothing: No marvail therefore, although they and the Kingdome with them ftand for that.

But what is that?

ob.

It is that the defence of the King, Kingdome, and Anf. Parliament, from the danger of the plots & attempts of Papifts, and all Malignants, may be put into the hands of thofe that they may confide in. To what purpose are good Laws made? To what purpose is a Parl.fitting, if Papifts, Prelats,Popifh and Prelatical men, Atheists, Delinquents fo infinitely discontent, whom we had caufe enough to fear that they would endeavour to get power that they might difanul all, and according to thofe fears wee fee what is come to paffe; if wee may not have the Militia of the KingH 3

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dome, that is the onely pofitive Legall way next to that we have from the Law of Nature, to refift fuch power as would endeavour to undoe all. If a man fhould be bound to pay me fuch a debt, and withall to joyn with me to provide fafe means of conveying both my felf and money to fuch a place, if this man at the day appointed fhould pay the debt duly to a farthing, but when I tell him of great danger by the way,many lye in wait to furprise me and my money, and I require of him to joyne with me to afford me fuch aid as I may goe fafely, for go I muft, if he refufeth,and will onely consent to fuch aid as I not without good grounds have cause to fufpect to be as dangerous even as those that lie in wait for me, yea, it may be I can prove that even fome principal ones of those he would have for my aid & fafety, are confederate and of the fame company with those that lye in wait for me. Now I demand what advantage is it to me that the debt is paid me,supposing I must go & have no other way to help my felf but that which he denies to me? is it not all one to me as if he had refu fed to pay the debt? Doe you think that good words would be enough to you in fuch a cafe, if hee fhould fay, Ile warrant you, you may be safe, when I know certainly thefe men are of the company with those who lie in wait for me,& I have other men by, whom I know will be faithfull, and can be no prejudice to the other party, and I defire him that hee would fuffer those to goe along with me for my fafe. ty,and he refuseth it?

But how foever were it not better to harken to peace, if poffibly there may be wayes of Accommodation? Peace is indeed a moft lovely and defirable thing;

we

we defire with our foules to live in peace. God himfelfe knows, there is nothing that would be more acceptable to us,then to ferve God & the King in waies of peace; God forbid but that we should in all our waies fhew our selves the children of peace. We could make large orations in commendation of peace, as well as others; yea in the midft of all the clatterings of our Arms,and founds of war-like inftruments, yet peace is in our eyes and hearts: As faithfull Ministers in all the terrible threats they denounce in the name of God against impenitent finners, feeke the true peace of their fouls: fo the true fouldier who is faithfull to God and his Countrey, although he hath the fword in one hand, and fire in the other, yet it is with this Motto,Sic quærimus pacem.

For a full Answer to this Objection,I fal first anfwer meerly as a Divine out of the Scripture, and then we may confider what may be said in true wifdome of Politie.

For the first. The Scripture tels us, fames 3. 17. The wisdome that is from above, is first pure, then peacea ble. Such an expreffion, did it not come from an Apoftle, would be scorned by many profane Atheifticall fpirits amongst us; yea they would accuse Fames himselfe,if they dared,for a Puritan, for fpeaking thus. The Scripture frequently joynes Peace and truth, peace and holineffe, peace and righteoufneffe, grace and peace together: We must be fure foto feck peace,as we must seek the God of peace, the Gofpel of peace: That were a fearfull peace that should make war between the God of peace and us, or deprive us of the Gofpel of peace. Let us not dif-joyn or disorder the Angels Doxologie, Glory be to God on