The Kingdomes Grand Quere about proceeds with their KING.
YOU were pleased to aske mee if Malignants had feed me, when I pleaded so for the King. Take it as you please, I'le make bold to aske you, hath not your Benefice see'd you, that formerly you were for the King, and suffered under it, and could plead as all other Ministers did.
1. That we must obey the King as Supreame, actively or passively.
2. That he that resists powers resists the Ordinance of God; For the powers that are, are of God.
3. That the best weapons of Christians are Prayers and Teares, and that they are called to suffer, not to rebell.
But now when you see the King as low, as David was, when his Souldiers were ready to stone him: and that the Parliament hath greater power, now you are for the Parliament, yea and for the Army too, that now have their turne to do what they list. O Tempora! O mores! Tempora mutantur, et nos mutamur in illis. This may as truly be said of our English Clergy, as ever of any; There were never greater Turn-coats then Blacke coates. In King Henry the eight's time, they were all generall first for the Popes supremacy, then for the Kings. 2. With [Page 2] King Edward the sixth, they changed their Religion, and were Protestants. 3. With Queen Mary, they were Papists again. And 4. with Queen Elizabeth, they turn Cat in pa [...], and of above 9400. Ecclesiasticall promotions, not one hundred of the Parsons stood firm, all the rest turned their Religion, before they would be turned out of their Livings, as Cambden shewes, in the year 1559. the 2. of Queen Elizabeth.
And now you, that were for Episcopacy, are all generally for Presbytery, on the like ground: I wis, you say your conscience now is better informed: but let me put some Queries to you.
1. What conscience have you to plead for the Rights of the Parliament, and of the Subjects, and yet to deny or cut off the Rights of the King and his Successors?
2. If the King be guilty of blood, as you say, so was David, so was Manasses of very much blood: But what authority hath man to depose the Lords Annointed now, more then they had to depose David, or Manasses? will not God judg Kings?
3. And if you wrong the Lords Anointed, will you not bring Gods curse upon you, and upon the Kingdome?
4. Are not other Nations like to come against us to ruine us and our Posterity?
5. Will you depose our King, before you have set up another King, or agreed about one, to set all the Land together by the eares, and the longest sword take all?
6. And lastly, shall not all our cries and miseries that you bring upon us pierce the Heavens? and will not God hear, and curse you and your Posterity for it?
I have done: you must beare with expressions from a heart full of bitternesse: And disdaine not to shew mee, if you have ought to answer: Which if you doe not, I shall have cause to judge, it is because you cannot, and that you are condemned of your owne conscience.
January 25. 1648.
Yours to serve you if you were for God and the King, &c.
Answer to the former letter.
THough my time be short and precious, through urgent occasions, yet I must not omit to returne you an Answer, though but in briefe, that have spoke your heart and the heart of many; and that would count my silence disdaine, disability, or selfe-condemnation.
And first to the first, That Kings should be obeyed actively or passively. I still do grant it generally in an ordinary way: & I must adde that the Hebrew [...] Melek, King, from [...] to rule; is Hee, or They that rule in a Kingdome as Chiefe: as the Greeke [...] Basileus (as it were the Basis or foundation of the peoples right or welfare) of [...] to reigne. I say this title King is given in the Scriptures to all, and to any that reigned; whether it be one King, or one Judge, as Moses is called King, Deut. 33.5. and the Judges are so called, each of them, Judg. 17.6. Or secondly, if two had the chiefe rule, as two Consuls in Rome; or three Tribuni Plebis; or Tenne, called Decemviri; or if one called Dictator or one called Caesar, or Emperor; or if one called Papa, in a generall Church-power, and then with such a Civill power. All these, I say, in Scripture are called Kings: See Notes on Revel. 17.8. So all those in Rome that succeeded Kings, are there called Kings. And the Tenne Hornes which are called Tenne Kings; The States of Holland are reckoned one, and the States of Scotland another; (not excluding the late time of 1638. 39. when they cast off Bishops and Ceremonies) Revel. 17. What Ruler or Rulers God and the People set up to be Chiefe over them, during that time; these are to be obeyed in such manner as is aforesaid, 2 Sam. 16.18. Whether it be King, (as in Rome, Tarquine was King till they deposed him, and banished him for his villany to Lucretia) or two Consuls, which Rome put in stead of the King, or Caesar, who got the Rule by the Army, &c. This not hindering, but [Page 4] that all people, except the Jews (as in the answer to the second Quere) might alter their own Government, so often as they had cause and power in their hands.
To your second, He that resists authority or power, sinnes. It's true, be it higher, or a petty Constable: but I may resist his force, if forcibly he would rob me, or ravish or wrong me; 'tis no sinne, if I can, to right my selfe.
To your third, Though Christians are to suffer as Christians, as the Apostle Paul did; yet as freeborne, they may and should, as cause is, stand upon that freedome, as the Apostle did, Act. 16. ult.
And to your fourth, It's to be lamented, that the most Ministers have still changed with the times; but you know, many goe the broad way, (witnesse the first Century of scandalous Ministers, justly cast out by this Parliament) and few the narrow way to life: and that, as Rome and Babel was not built in a day, so what's of Babel is known by degrees more and more, and so we are to change for the better still. If any change to Presbytery not out of conscience, but for by-ends, such God will judge. I confesse I have formerly eyed preferment here: but now through Gods mercy I doe more eye better and enduring preferment. And now to your Queries.
To your first, It's granted, that Rights that are Divine, or Naturall, no man ought to deny or cut off: but positive rights may and sometimes ought to be cut off: As Popes power in England, Abbots, Abbasses, Priors, &c. When such are found inconvenient or hurtfull; that power which gave them, and put them up, whether Sword or Choise, the same power may, and should put them down againe.
To your second, David and Manasses were not Kings onely by positive, but by divine expresse lawes. First, David, 1 Sam. 16.11. Then David's Successors, whereof Manasses was one for ever, 1 Chron. 17.11, 12.14. 2 Sam. 17.16. Psalm 18.50. 2 Kings 8.19. 2 Chron. 21.7. &c. So in the Sanhedrin were some of David's house, till Christ came, who is King for ever, Gen. 49.10. with Luke 1.32, 33.27.63. with Numb. 36.8, 9. For otherwise the expresse repentance of David and Manasses, could not satisfie the expresse law (without respect of persons.) [Page 5] That the murtherer must surely dye, and no satisfaction must be taken.—For blood pollutes the Land, and defiles it, and there can be no expiation for the Land for blood, but by the blood of him that's guilty, Numb. 35.31, 32, 33, 34. Gen. 9.6. Rev. 13.10. Deut. 16.19. Now in our Land, either is the Parliament chiefly guilty of the blood of many thousands, who sent to attach the Kings Councellors, and then the King raised an Army neer York: or else is the King thereby chiefly guilty. The chiefly guilty of blood ought to dye by the law of God, and of nature, though sometimes the guilty, are too hard for others to punish, and escape for a time, as Joab did: Yet when such are subdued, they must dye: as in 2 Sam. 3.29, 30. 1 Kings 2.5, 6.29.32.
To your third Quere: If you wrong the Lords Annointed, will not God curse, &c▪
Answ. No Kings are by Scripture warrant called the Lords Anointed, but onely such as were Kings by Gods expresse rule, or expresly before named and appointed by him; not any other Kings that were by positive law only.
Secondly, It's no wrong to doe justice impartially: but it is for a blessing to a Kingdome, and a curse to neglect it, 1 Kings 2.32, 33. Num. 35.33, 34. Ier. 5.1.5, 6.
To the fourth; Other Nations will come and ruine us. If God give quietnesse, who then can trouble, Iob 34.29. when judgement was done on Israels enemies, then God gave them rest round about, 2 Chron 20.29, 30.
To the fifth; Will you depose our King, before you have another King? What necessity hath England more then Holland of a King? doe all goe by the eares there? What approved Author blames them, or their Government, more then such as have Kings. Or who blames Rome, that changed their Kings into two Consuls yearly chosen, banishing their wicked King Tarquin for his base adultery: and them into tenne chief Governours, and when they began to tyrannize, deposing them, and setting up two Consuls, and then one Dictator, &c. and who blames them for it? The Senators wisdome prevented broyles.
To your last, The time is near when all Tyranny, Oppression, Law-vexations, Ware shall all cease. Severall Nations are casting [Page 6] off cruell yokes. See Isa. 40.14. Dan. 2.34, 35.45. Dan. 7.26. And who knoweth whether our Army & Senators may begin to make up the breaches of many Generations wherby both we and our Posterity may blesse the Lord for them, Isa. 58.12. However, Fiat justitia, et nobiscum erit Dominus. Your bitternesse in some expressions I passe over, and shall remain,
Jan. 26. 1649. current.
Yours, if you are Gods and the Kingdoms,
A SECOND QUERE from the Representations of the judgement of 47. Ministers in the Province of London, in their Letter to the Generall; delivered Jan. 18. 1648.
WHat warrant hath the Army, who in reference to the power of Magistracy, are but private persons, to usurp an Authority over the King and Parliament, contrary to our Oaths, our Vow and Covenant, to preserve the rights of Parliament, and the Kings Majesties Person and Authority, in the preservation and defence of the true Religion and Liberties of the Kingdome?
For answer hereunto: As when the chiefe Priests, & Scribes and Presbyters, or Elders, put this Question to Jesus, By what authority dost thou these things? and who gave thee authority to doe these things? Jesus answered and said unto them, I also will aske you one question; answer me, and I will tell you by what authority I doe these things, Mar. 11.27. So say I herein, I will ask you one or two Questions: what authority had the high Priest Jehoiada to joyne in a Conspiracy with Captaines of Hundreds, and to gather Levites together, and to order a third part here and there, and to make lawes for the Kingdome, when hee and they in reference to the power of Magistracy, were but private persons; that yet they order things, as if they were chief Magistrates of the Kingdome? And by what law or president in all Israel doe they take upon them to oppose and depose, and put to death; the person that swayed the Scepter (who originally came in by force) what ever Oaths of Allegiance, or Vowes they had made to keep Allegiance: and though they had been obedient [Page 7] to that power for severall yeares. The Lord had said of the house of David, that his sons should reigne for ever: But where hath he said so of the house of Stuarts, more then of the house of King Harold, whom William the Conquerour by force deposed, and more then the Brutans (now called Welch) whom the Saxons drove from their rights here. If any have such rights to the Kingdome, it is in some of those Brutans, if reigning, more then Priests office must be by succession.
Secondly, The REPRESENTATION of the generall Assembly of the Kirke of Scotland (printed for Richard Bostocke, July 5. 1645.) in the Name of the whole Nationall Kirk, expresly charged the K. with the guilt of the shedding of the blood of many thousands (to use their words) of your Majesties best Subjests, and permitting Masse and other Idolatry in your owne Familie, &c. And you kow the Scripture saith, yee shall take no satisfaction for the life of a Murtherer which is guilty of death, but he shall be surely put to death, Numb. 35.31. The Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Now when Jehoiada, and those private persons, with respect to the power of Magistracy, had caused the murtherer that swayed the Scepter to be put to death; then the Lord shewed his approbation in giving the City rest and quiet thereupon, 2 Chron. 23.1.15.21.
The second Quere is therefore: How is it, if ye be Embassadors of Christ, as you say, that you lift up your voyces against the Army, that would not have the guilt of blood to lye upon this Kingdome; and have done in some respect like Iehoiada, upon an urgent occasion, though these seeme to have more authority, being cloathed with the authority of the Kingdome, from the high Court, then more pure, to fight for the Priviledges of Parliament and liberty of the people against all Opposers in the Kingdome, and the Kings person no further, which he hath violated, as the Scottish Kirk charge him, and you know (and there were opposers thereof in those so betrusted in Parliament, which was the most unsufferable of all.) And yet that you lift not up your voyce against the Parliament, when they were like by corrupt ones swayings) there to conclude a Treaty, without satisfying justice for the blood of [Page 8] many thousands that one person is guilty of, and not exempt by Gods word from justice? Would you have the Land defiled with bloud, and Gods wrath upon the Land, rather then to have justice done upon that one person? Are you not partiall in justice? Is it for no private interest? Is it not because some of you feare the losse of your Tithes, that some of you have drawn on some others to subscribe? And did the Embassadors of Christ ever exact, or take Tithe, as you read of? Were any ordinary Ministers to receive Tithe, but only the legall Ministers, that were also bound to pay a Tithe thereof for a heave-offering to the high Priest, and the people must eate of the Tithe before the Lord, Numb. 18.26.28. Deut. 14.22, 23. What God hath joyned, why doe you sever? or what God hath equally anulled, why will you uphold any part thereof more then other, any of you? And why is not your contest as much against this course, all of you, but only for private interests?
Have you not read what David did warrantably in case of private extreamity, and those that were with him, which was not lawfull for him or them in an ordinary case to have done, Mat. 12.3, 4. And doth not Jesus Christ rehearse this, and is it not written for our instruction? what warrantably may be done in case of private, much more publique extreamity, by persons impowered for publique good, may be done warrantably I say for that end, what ordinarily would be unlawfull.
By what authority did many persons high and low in Scotland raise Armes against the authority of their late Parliament, 1648. or against those Forces that were raised by the authority of that Parliament, that had broke their Covenant, in invading England, and did seeke the ruine of all that opposed their proceedings? what president or law had they to take up armes against them? Or to make lawes of themselves before a lawfull Parliament, and contrary to the last Parliament, and to the declared priviledges and liberties of the Subjects, That none should be chosen to be of the next Parliament, nor be Electors of them, but that were so and so qualified? was salue populi suprema lex, the safety of the people, the supreame law, a warrant for them alone, and for no others? doe you blame others for the like course, and condemn them? Are you not then [Page 9] partiall, and walke as men, not as Christians?
Whether is it not to be lamented, that many persons that have been in high esteeme, when they preach'd the Gospell of Faith and love, should come to have a beam in their own eye, and yet be insensible thereof, and then be lifting up the voice, and crying aloud against their Brethren, because a mote (if so much as that) is in their brethrens eye. In the feare of God consider whether it be not thus with any of you? Have none of you blasphemed and railed against those that were in the highest Court of the Kingdome? Have none of you beene partakers of the late Scottish invasion against the authority and good of the Kingdome? Have not some of you of the Assembly acted there directly contrary to the Commission by which you sate there, viz. Requiring that you should act nothing there but according to their appointment? Have not some of you publiquely contested against the Parliament, of whom you desired to have great power in the Kingdome, because they yeelded not to the giving of you an unlimited power in almost ten thousand Courts of Judicature in the Kingdome, as that forced the Parliament to complain, April 17. 1646. before you would yeeld to set upon the Church-governments Reformation, that you had power to doe? And this your contest (if not contempt) you published to the world; and all this, it's feared, out of selfe-love, or selfe-ends, seeing and corrupting your judgements.
And now before you have publiquely recanted for this, but the root of it abiding in you, to heare you crying out against others for wronging authority, because in such an extreamity, and for such good ends, they have done something like the act of Jehoiada (that famous excellent act) in the behalfe of the Kingdome. Consider what is said, and the Lord give both to you and to us more understanding in all things, Amen.
FINIS.