THE Petition in the Name of the Inhabitants of the Cities of London and Westminster, And the Borough of Southwarke, In the behalfe of themselves, and of Millions in this Kingdome, distressed in point of Conscience.
WHereas your Petitioners having formerly contributed, freely and literally to the King and Parliament in coniunction, deo now refuse further to contribute or pay, conceiving them in opposition; as by reson His Maiesties person was invaded in battell at Keinton (contrary to the many Declarations of taking of Armes for the safety of His Maiestiesties person) so in regard theat is no expresse care of His person and honour in your late Ordinance, for the assessing the Twentieth part in London, nor in your Declaration for levying of moneyes in the Counties.
And whereas this their refusall is meerely out of Conscience, according to that information they have concerning the Divine constitution of particular Kings in their severall Kingdomes, and of Subiection to them both Active and Passive, and of the Damnablenesse of Resisting; from
First, The Word of God: Dan. 4.17. & 25.32. where thrice in one Chapter it is said, That the Kingdomes be Gods, and he gives them to whom he will. 1 Sam 26.9. Who can stretch forth his hand against the Lords Annointed and be guiltlesse. And the same blessed spirit which calls David the Lords Annoynted, Psalm 89.20. doth call Cyrus a Heathen Prince the Lords Annoynted also. Esa 45.1. Rom. 13. Let every soule be subiect to the higher Powers, for there is no Power but of God; The Powers that be are ordained of God, whosoever therefore resisteth the Power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation (Yea we acknowledge in our Book of Common Prayer that King Charles is Gods Minister, and that he hath Gods Authority, and so fighting against him, we fight against God himselfe.
Secondly, M. Calvin and other Protestants, their exposition on Rom. 13. & 1 Pet 2.
Thirdly, The Harmony of Reformed Churches concerning Magistracy.
Fourthly, The Doctrine of the Church of England in the Bookes of Homilies delivered, concerning civill obedience.
Fifthly, From the Lawes of the Land, which declare it to be Treason to Levy Warre against the King in this Kingdome, and to encounter in fight, and kill such as are assisting to the King, or come to helpe him, or to aide in those cases.
And the Action of the Earle of Essex was adiudged Treason, though he pretended nothing but removing evill Councellours from the Queene. Now that which is evill in its owne nature cannot be the subiect of any Command, nor induce any obligation upon any man by any Authority whatsoever. Remonstrance May 19. And we may not doe evill that good may come of it, Rom. 3.8.
Sixtly, Also in regard of the late Protestation, relating to the said Doctrines, and to His Maiesty respectively, which Protestation, you have bound your selves to maintaine, and all those that doe any thing in pursuance of it.
You would at least be pleased in your present undertakings for Religion, and for the Law of the Land, and the Liberty and Property of the Subiects, to proceed in the way of Religion without violence to the Conscience, in a case that concernes no lesse then Salvation or Damnation (As you professe your tendernesse of the Conscience even in matters of Indifferency) And that first your Authenticall Divines (D. Burgesse, M. Marshall, &c.) may publish something for the resolving of Conscience in this way cleerely out of the Word of God, and home to the Action of Keinton, taking notice also, That his Maiesty tooke up Armes for the maintenance of the Lawes, concerning the publick worship of God, and for the priviledges of and freedome of Parliament, notoriously invaded by Brownists and Separatists; and that now He continues them also for the necessary defence of His Person, manifestly in danger since the battle at Keinton. To which (satisfying the Premises) your Petitioners (farre from contemptuousnesse and obstinacy against the cleere Word of God and Lawfull Authority) shall ingeniously condescend; and readily make payment of these severall Rates accordingly.
And pray for, &c.
A Discovery of the juglings and deceitfull impostures of a scandalous Libell against the Parliament: Published in the forme of a Petition to the Houses of Parliament, In the Names, &c.
THE Author of the Libellous paper, stiled, A Petition to the Houses of Parliament of the Inhabitants of London and Westminster, and Bourough of Southwarke, in the behalfe of themselvs and of millions in this Kingdome, distressed in point of conscience, like the Devill disguises himselfe in Samuels mantle, and takes upon him the forme of an Angell of light, pretending conscience, and falsely personating the honest inhabitants of those Cities and that Bourough, who remaine to all posterity and future ages, justly and worthily renowned for their love and zeale to Religion, the liberties of their Countrey, and to the Parliament, the great and chiefe conservator of them under Heaven. But you may discerne him by the cloven foote by which he enters into his Petition, deviding it selfe into two apparent lyes, one that he hath freely and liberally contributed to the King and Parliament conjoyn'd, and the other, that his Majesties Person was invaded in battle at Keinton.
The grounds of his pretended conscience are of like nature manifestly fallacious; for first, in his Scriptures cited by him, as the Devill did in tempting our Saviour, he changes divine truth into a lye by curtailing it: For it is true, God gives Kingdomes to whom he will, but it is not all the truth, for God also gives them in severall manners, with severall sorts of power, Some Kingdomes he gives to one man alone, and invests him with absolute power that his will is law, which is commonly called an Absolute Monarchy: But such power he hath not given to the King of England (as this man would have us beleeve) His Majesty in his Declarations disclaimes it, and pretends to no other power then to governe according to the Lawes made by the supreame power of this Kingdome, residing by divine providence and ordinance in the three estates, which are coordinate, and not subordinate in authority, though the trust of convening them, be by them committed to the King, in confidence that he will according to Law, call them together when there shall be neede thereof for the Kingdomes good; and in the meane time, see to a just execution of the Lawes made by them: And when Parliaments are conveened, to them belongs the care of the Kingdome, and of the Lawes, and the examining, punishing and reforming of whatsoever is done against the Lawes and Kingdome by the Kings personall command or pretence of his authority. And farewell Religion, Law, Liberty, and all good, if the Parliament be and continue obstructed as now it is, from questioning, examining, or punishing and reforming things done against Law, by colour and countenance of the Kings Personall will (which is subject to be deceived, misled, corrupted) to the prejudice of the subject. And they have also power to provide and prepare for the Kings royall assent further Lawes profitable for the Kingdome. And he that resists these powers of Parliament, though it be the King himselfe, or by colour of his command, resists the powers ordained of God, and the ordinance of God, See the vindicatiof Psal. 105.15. lately published, and the revindication thereof. falsifies the late Protestation, and shall receive for it (if the word of God be true) damnation without repentance.
For the annoynting of Kings, before Christ exhibited, it was commanded and used, as the annoynting of Priests and Prophets, because tipicall of the true annoynted Jesus Christ, in his Kingly, Priestly, and Propheticall offices. But now thereis neither rule, use or necessity of any such annoynting, Christ and his members being the only annoynted of the Lord under the Gospell. Romans 13. commands every soule (even [Page] Kings where they be not the supreame power) to be subject to the higher powers: so as the King of England is, and ought to be subject to the Lawes, which are the powers established by the 3 estates, for the regulating of all persons and things within the Kingdome, not alterable by the Kings power which is subordinate and given him by the Lawes, and by them supported and conserved unto him. And this Scripture speakes only of powers: Legall commands have power in them, and are to be subjected unto, but illegall commands are the sins and weakenesses of the personall will of the King, and are not to be submitted unto, and the authour of this Libell hath by chance stumbled upon a reason for it, where he saith, that that which is evill cannot be the subject of any command, nor induce any obligation upon any man by any authority.
It is certaine that King Charles is Gods Minister while he executes the Lawes which are the immediate issues of the supreame power the 3 estates, and so he hath Gods authority, but where he proceeds by a deceived and misled will against the Laws, he is saith the Lawyer, the minister of the Devill Bracton: Minister Diaboli.. And to fight against such as take up Armes against the Parliament, to protect themselves and other offenders against the Lawes, and to hinder and obstruct the said lawfull powers and priviledges of Parliament, is to fight for God and the powers ordained by him: and such as take up Armes against such powers of Parliament, though they have the personall commands of the King for it, doe fight against Gods authority, and against God himselfe.
Secondly, from Calvin and the harmony of reformed Churches concerning Magistracy, nothing can be produced in any wise, contrary to what I have said; and if this Authour had expressed what they say, it would have evidently appeared, and both their writings and practises cleerely confirme it, and the Doctrine of the Church of England cannot be conceived to fight against the Laws and politick Monarchy of England. But this deceivers wicked purpose to delude his readers, is further expressed by his hiding himselfe in generalls, and shunning the cleere directing and convincing light of distinct knowledge.
Thirdly, The law declaratory of Treason is the Statute of 25 E. 3. cap. 2. Which first declares it to be Treason, to compasse or imagine the Kings death. Secondly, To levy war against the King, &c. The first provides for the Kings safety in his Person: and the other for his Kingly power, that it be not obstructed by the hand of force and violence. And as to rescue the Kings Person out of the hands of enemies or thieves by force of Armes, and to fight against them that wickedly captivate and carry him away, is not any offence against the first branch of this Statute: So to raise Armes and to fight against them that resist and obstruct his most eminent power which is in his Parliament and Laws, is not any offence against the latter. And they that by wicked counsels seduce the King from the Parliament and from his Lawes, and his care of seeing them executed, to the danger and dammage of his Kingdome, and from his Oath by which he is obliged to both, and draw him to adventure his Person in most imminent dangers, to protect them in their rebellion against the Law and just punishment thereof by the high Court of Parliament, are cleerely Traitors within the first branch of this Statute. And they that take up Armes to obstruct and oppose the Lawes and justice of the Kingdome, and the due execution thereof, are evidently Traitors within the other branch thereof, which is meant of the King in his politick capacity Rex est Nomen officij., his legall Kingly authority, most eminently exercised, and apparent in his high Court of Parliament: This latter clause being distinct in sence and meaning from that former concerning his Person. And I confidently beleeve, every man not wilfully blinded by malice against God and goodnesse, will easily grant that the King may be more certaine and assured of safety in White-Hall, and of Angellicall protection in the way of his Kingly office and duty, then in the hands and power of the Dammees, that for their wicked and damned base ends, pretend to assist and helpe him in wayes contrary to his office, and destructive to his Kingdome and people.
Fourthly, The Earle of Essex in taking up Armes against Queene Elizabeth, to remove such from her as he counted his Enemies, offended against the said Statute, because upon a private quarrell against some Peeres and great Officers neere about the Queenes Person, he being a private man without legall authority, and contrary to Law took up Armes and raised force to goe to the Queenes Court, to the apparent endangering of her royall Person, and so it was in Law, both an imagining of her death, and a levying of War against the Law and her regall power. But how impertinently, yea malitiously this is applyed to the Parliaments present case, is manifest to him that hath but halfe an eye. The difference betweene the King and Parliament is no private quarrell, the Parliament which is no private person, but the highest Court of justice in the Kingdom, the representative body of the Kingdome, to whom the preservation of the Kingdome, and of the peace and safety thereof and of the Lawes, doth properly and primarily belong, discovering sonnes of Belial, wicked men practising to undermine the Parliament and our Laws and liberties, by false and scandalous aspersions cast upon the Parliament, and lying suggestions against the power of Parliaments, and against the proceedings and priviledges thereof, whispered into the eares of the King, to seduce and draw him away from his Parliament, and his affections from his people, to improve his Personall illegall commands, to resist and frustrate the lawfull proceedings of his Parliament against them, to withdraw the great Seale from them, and the members of either House of Parliament from their attendance upon the service thereof, and to raise a force against the Parliament, not only to shelter themselves from the hand of justice, and keepe the good subjects from all use and benefit of the Laws, and destroy their properties by forcible pillaging and plundring (which every man sees to be the ends of their said practises, and therefore first in their intentions) but also Alexander like, by the Sword to cut the gordian knot they could not otherwise untie, I meane to destroy this perpetuall Parliament, before the grievances of the Kingdome contracted before by their wicked counsels be redressed, that the reformation intended and desired, shall never receive birth and perfection, distilling into the Kings mind a wicked and irrationall conceit, that a perpetuall Parliament and his Kingly office and power cannot consist. The Parliament I say to defend themselves and the Kingdome from these diabolicall designes and practises, and to bring these grand-Delinquents to justice, and rescue his Majesty out of their hands, tooke up Armes, and at Keinton and else where made use thereof. Shall the Parliaments performance of their duty and trust become Treason or unlawfull? by what Lawes, reason or sence? Is it no Treason for an inferiour Court to raise force, to execute the Proces thereof, though the King expresse his Personall will ever so strongly even under his great Seale to the contrary? and shall it be unlawfull or treasonable in the supreame Court to do it, which hath power to stay and check the proceedings of all inferiour Courts, which the King cannot doe by his Personall command.
Hereby may appeare that the Parliament hath proceeded in the way of Religion in this great case, and this Libeller hath his desire, but that he cannot see the wood for trees; and there is no need of troubling such able Divines as he Names to convince his ignorance, they are or may be better imployed. And for Brownists and Seperatists, it is notorious that the Kings taking up Armes is so farre from being against them, as it is the only cause that wholesome provisions for the right governing of the Church are not made and setled, that they may be suppressed and wholy rooted out, and that they are fomented, incouraged and increased daily, by the continuance of those Forces in obstruction of the Parliaments power and proceedings against them. If a right discipline according to Gods word, and a painefull preaching Ministery were once setled in this Kingdome, such Sectaries and Schismaticks would be quickly subdued.
To the two most honourable Houses of Parliament, the representative body of the most glorious legitime, and Christian Kingdome of England, the humble Petition of some Well affected Patriots dispersed here and there.
WHereas there is a Petition spread abroad, pretending the number of millions, alledging distresse of conscience, who in all likelihood never felt any, except in the feare of a pure Reformation, as may appeare by their verball arguments, abusing the Scripture to their politick end, (viz.) Dan. 4.17.25.32. 1 Sam. 26.9. Psalm. 89.20. Isa. 45.1. with the Booke of Common Prayers, attributing to the King Gods authority; from which they urge a literall appearance to their own overthrow, and the enslaving of all to more then Turkish servitude: Not understanding, or considering that Cirus is onely stiled God Annoynted in a figurative phrase, for the service of Christ whereunto he was destined, even the restauration of the Temple; otherwise no more the Lords Annoynted, then was Eglon King of Moab, whom Ehud stab'd to the heart, for the deliverance of Gods Church and people, Jud. 3.12.19, 20, 21. Then grossely distorting that of Rom. 13. for though it be onely a direction unto particular Christians, that they should not (living under such government or ordinance) abuse their Christian liberty to the scandall of profession or the Gospell, 1 Pet. 2.12, 13, 14, 15, 16. yet would these politick glossers, hereby overrule the irrationall rabble, if not to a rebellious opposition against, at the least, to an absolute disdaine and desertion of Gods ordinance (Rom. 13.1, 2.) a necessary counsell and indissoluble, by the people elected, and the King established, as the onely soule and intelligence of the English State, the last remedy and only security against those pernicious seducers, and crafty politicians which alwayes aime more at their owne ends, then either at the publike good or their Masters honour; authorized thereby (if our Divinity and reason faile us not, Prov: ch. 25.5. 1 Cor. 7.27.) not only to the declaring of Law, but the executing of that, which being according to the divine Law and our municipall right, (no way thwarting the principles of nature or universall reason) doth best conduce to the enfranchizing of the Gospell and worship, from all servile bonds and superstitious obligations, the establishing of the subject in his true and native liberty, the King and his Progeny in a constant glory and durable felicity. And whereas these deceitfull workers, 2 Cor. 11.13, 15. pretend the divine constitution of particular Kings in their severall Kingdomes. This shaddow of reason they have greedily catched from the superficiall Pamphlets of Court parasites, who being infected with that Popish errour, (in the cacozelous imitation of the Aaronicall Priesthood, which was first practised by that flattering Pope who annoynted Charles the Great unto the Empire,) and then madded to astonishment, with the eye dazeling splendour of Courtly glory, they would of a King create a demi-god, though to the utter subversion of the Churches rights, the English glory, and the scope of Scriptures (as shall be maintained against them in a faire dispute at the forfeiture of life upon defailance) Thus (we say) infatuate and made furious, they would foster in the people a pernicious opinion of the Kings superiority, not only to the State (as it is now established) But to the Church also, which is Gods annoynted, truly so called according to the tenour of the old and new Testament, Psal. 105.14.15. 2 Cor. 1.21, with 1 Joh. 2.27. and the apple of his eye, Zach. 2.8. for whose liberty, protection and edification, the King (as chiefe member of the same) is [Page]tyed by the tenour of his Baptisme, for the maintaining of unity and uniformity, according to the Law of charity, and a sincere conscience regulated by the word, to improve all the power and prerogative wherewith be is vested, Isa. 49.7, 23. with 1 Tim. 2.2. Tho' these prophane Esaus, renouncing both their Baptisme and birthright, would make gracious Princes, of nursing Fathers, to become hard Masters, tyrannizing over the Church, by their Praelaticall vassals, who, ever contrary to their office and the Kings authority (Ezek. 34.4. Heb. 5.2, 3.) are found to have shorne the sheepe of Christs pasture to the quick, under pretext of suppressing some silly fantasticall Sectaries, who in their obstinate self particular humours are more shame then assistance to the Parliament, and insensibly side with the Caviliers designe, being much more justly and effectually to be quell'd, by a sincerely judicious Synod, and found government sutable to the word, then either by an high Commission or any servile and typhonicall Synod derived from the Kings Supremacy. By this meanes also doe they wickedly indeavour to reflect some guilt upon you, If in the pursuance of the most just and holy resolutions (which) being qualified according to the expression aforesaid, under correction we conceive that the King is bound in conscience, (rebus & Statutis ita stantibus, not only to assent and imbrace, but also to promote with all his prerogative) his Majesty should receive any Personall dammage, tho' against your wills and ardent Petitions, and the expresse desire of all those, that are not for their own interest very ill affected, to his true honour and safety; whereas by all reason and Scripture it appeareth, that all the blame is to be laid upon those, who seek to seduce him, so wilfully to adventure himselfe, in such society as threatneth the wrath of God and destruction upon him, 2 Chron. 25.7, 8. 2 Chron. 19.2. with 2 Chron. 25.21, 22. And to bolster up their traiterous babble, contriv'd to the ruine of Kingdom and State, they alledge the Doctrine of the Church, in the Booke of Homilies, as if the Authors or publishers of those godly Treatises, could determine of a case, which rightly stated, never till this time, came within any English mans supposall; And so either very simply or very subtilly, doe they urge Mr. Calvins authority with the Harmony of reformed Churches concerning Magistracy, All of which Divines, give as much authority (over the Church) to their Aristocratians, as they acknowledge can be due by any condition, to the most Catholike Crowne or triple Tiara; And for the present have and doe stand in such an opposition to Absolute Monarchy, that if their resistance be but lawfull, ours now, must needs be absolutely fit and necessary. Yet let us once see a free Synod, and in this particular we will stand to the Arbitration of those Divines which shall be rightly chosen, and sent from the reformed Churches. Then doe they presume to give sence to the Laws of the Land against that Soveraigne (as of late in some cases we have seene) Authority of interpretation, which now resideth in you (as we think) by the peoples election and (Kings confirmation of you, as the only competent Judges of the Laws, betweene himselfe and his people, then not only dissenting but diffiding.
Lastly, They are not ashamed to urge the Protestation, which some who refused to take it, doe absolutely averre: That no man ever intending their course or way, could at any time receive or vow to performe, except guilty, either of acauterized conscience or blockish stupidity. We therefore seriously pondering the deplorable condition both of Church and State, And that not one of a 1000 but from self interest, assisteth the King in this ruinous quarrell; the insatiable desires of which assistants our lives and fortunes can never satisfie, as the Malignants themselves shall find, when upon successe, they feele them encrease as they are replenished. 2. How the mushroome [Page]or mongrell Gentry begin to emulate their inferiours, and what they cannot effect by emulation, they endeavour by malice. 3. That their zealous ambition to rule the Puritans, mortally exasperates many to the slaughter of those, who when they are dead cannot be ruled. Fourthly, That calumnies goe high in reputation whilst accusations are at a losse, and liberty of language stands upon her triall, the most hatefull thing to a crue of tyrants, because the most necessary to a Commonwealth, as that upon (which the libertie of life dependeth. 5. That the Church can never be setled by any Papall power derived from the Crowne Imperiall, (to which it is by Law annexed) without offering dangerous and damnable violence to 1000000s. of consciences. 6. That now we must be made truly free, or else tyed to an absolute servitude. 7. That union in Religion and uniformity in Kirk government agreed upon in both the Kingdomes with his Majesties approbation, can never be accomplished till you either reduce into Scotland the presidentiall Prelacy, or admit a lawfull and canonicall Presbitery into England. 8. That his Majesties Person is in danger, not from you (who seeke nothing but his glory and preservation, tho' in a way contrary to his humour and appetite.) But of those Swords that now seeme to defend him, whose mercinary souls upon any pang of passion or private hope, may easily be provok't to a bloudy enterprise, from which we daily pray that God may alwaies deliver his gracious Majesty. Thus pausing upon the premises, and well weying that Kingly ordinance is of God, (who is never the authour of confusion, 1 Cor. 14.33. but alwayes of peacefull order, be it popular, Aristocraticall or Monarchicall each of which still remaining in its formality an humane ordinance 1 Pet. 2. And of its own nature also alterable) and that by wisedome only Kings reigne, Prov. 8.15. the Scripture securing their honour and authority, only upon their piety towards God, 2 Chron. 26.5. and administration of justice in all equity towards man, Jer 22.15. threatning them with certaine ruine, ready every way to runne in upon them whensoever they shall abuse their power to Idolatry, injustice or tyranny, 2 Chron. 24 17, 24. with Chap. 22.4, 7. Job 12.18, 19, Psal. 107.40. Heb. 2.5, 6, 7, 8. Isa 40.23. with Dan 4.23, 24. Tho' prophane politicians by adulations superbiate Princes to the deniall of this, whilst in a formality of words they seeme to confesse it, making them in very deed to arrogate all unto themselves, the acquiring and retaining of Kingdomes to their wicked arts and policies; by the which arrogance, Princes often bring ruine upon themselves, Isa. 10.7, 8, 12, 13, 15, 16, 17. Isa. 47.10, 11. Ezek. 20.2, 3, 4, 6, 7, 8 9 Wicked sycophants abusing those Scriptures to patronize tyranny, which the spirit intended as strongest provocations unto piety, in the maintenance whereof Principalitie may alwayes remaine, so secure and impregnable, that Souldiers shall only serve to adorne its State, not secure the Person: And doating politicians, Isa. 19.13. not discerning this, attribute often to the iniquity of people what redoundeth unto Princes by the just judgement of God, Chap 25 27. Therefore in a tender care of the Kings safety, and for the preservation of our Religion and liberties, We humbly crave that you would be pleased to proceed on unto that exact Reformation which you promised, manger the underminings of spirtefull Rhetorick, whose fraudulent contexture and artificiall concinnity catcheth the common sort, even to the ruine and infection of our Kingdome (as anciently hath appeared in the thrice renowned Graecia) if your wisedome and constant resolution prevent it not, by rendering to his Majesty (as so many noble Ephories by him so graciously established now in England) a more glorious and durable Kingdom, And such as the most prudent Theopompus choose to leave to his own posterity, notwithstanding the bitter repining of female ambition lodging in his bosome,
And your humble Petitioners shall continue their prayers, &c.