MInisters charge the Army, as intermedling with the af­faires that belong not unto you, to usurpe Authority over the King and Parliament, seazing and imprisoning the Kings Person, without the knowledge and consent of Par­liament, unparalleld violence offered the Members of Parliament, violating their Priviledges, injurious and destructive to the Kingdom, and that by an Army raised for, and by the Authority of Parlia­ment, for the preservation of the Priviledges thereof, our Religion, Lawes, and Liberties, contrary to their trust and engagements, do that which tends to the manifest subvertion of them all, the Parl. torne a peeces by professed friends in one day.

Answ. The Armies Commission was from the Parliament: therefore the Authority of it, is the same with that; and as Souldiers, they were to act for, and against all that opposed the peace, liberty, and safety of the Kingdom: so that if they have not gone further, nor done nothing con­trary to their Commission (of which more in the insuing discourse▪) Then they have not exceeded their Calling and Commission, and there­fore are not to be charged with sin.

2. Grant the Parl. did not intend (when they gave the Army Commis­sion) that the Army should judge of their Councels and imprison their persons: nor no more did the King when he gave his Commission to call this Par­liament, he did not intend that they should leavy War, and raise forces against him, &c. the cause is the same, and the Reasons that will justifie the Parl▪ in opposing the King in his evill wil, justifies the Armies procee­ding against the Parl. in theirs: what is alledged concerning the Parlia­ments intention [...], is irrationall, they are unknown to us, nor binding, if they intended well, or ill▪ their intentions could not change the nature of things, nor cause good to be evill, nor evill to be good: if they had then resolved that they would not for the future do any act, but what was [Page 2] then in their minds, they had gone too farre, no man can tell what he shall do to morrow, much lesse 7. yeares hence.

3. The Army had no Commission from the people so to act, it may be made appear, that they had the consent of the people, as appeared by the ma­ny Petitions presented to the Army, from many parts of the Kingdom: if it be said, they were but a small part, we answer, they were the better part, wise, and faithfull, who were friends to Parl. no Parliament man had the consent of all where they were chosen: that the Kings party who are against the Parl. & Army, that they should consent to the actions of the Army, it is not to be expected nor desired, the Army themselves are to be considered, to be a greater number then 2. or 3. of a few private persons as they say, not because they think so, but because they would have been so; but if the people had declared against that they have done, y [...] is it to be justified, to be necessary, good, and lawfull.

4. Men may, and ought to do good without Commission, but not e­vill with Commission, if the Kingdom may not be delivered without a Commission from man, then not a City. I demand of all these Ministers what Commission or Calling the poor man had that delivered the City by his wisdom, Eccles. 9. 15. there is no mention of any, but the contrary ap­peares, for the wisdom of the poore is despised, and his words are not heard. vers 16. if so, then they gave him no Commission. 2. None remembred him for delivering the City; if they had given him Commission to do it, was it likely they could so easily forget, so as none could so remember him.

5. Necessity is above the Law of God, therefore (above the Law of man) David eat the shew-bread, which was not lawfull for him to eat: his necessity is above Law, and that made it lawfull, Mat. 12. the Scripture approve of his doing of it; but I require of you what expresse word, (ex­cepting the generall duty, what Cōmand) had he to warrant him to eat it. 6. A course in it self singular, and unjustifiable, by reason of some cir­cumstances falling in, may not only become lawfull, but a duty, and sin to neglect it, publique things are to be done by publique Authority, the di­ctates of reason & common consent of all counsels, alow to those intrusted with the supream authority of a state or Kingdom they alow not, to a multitude of private persons, though they have strength in their hands to effect it, grant it in case they will do it, but what if they will not do it, (then the cause is altered) but do that which will indanger all; if this be your mind, I de­sire to know upon what ground you will justifie Phineas Act lawfull; I doubt not, but what the Army hath done, may be justified upon the same ground, and Gerees argument against the Army condemns the Act [Page 3] of Phineas; all exercise of jurisdiction, where neither by God or man we are cloathed with Authority; is usurpation breach of Order injurious, and so great­ly sinfull; but Phineas act was an exercise of jurisdiction, and he was not cloathed with Authority, not frō God or man to do it: therefore that his act was us [...]rpation, a breach of order injurious, and so greatly sinfull, we challenge you to prove if you can, that Phineas had any expresse Com­mand from God or man, jurisdiction, or Commission to run them through as he did with his jaulin, he was no Magistrate, he was but the sun of a Priest, it was an act of Judicature: also they were his superiors, for they were Princes that he killed, Numb. 25. 7. 8. 15. condemn it you cannot, because God doth in expresse words commend it, and reward it. v. 11. 12. 13. you use to say, it is an extraordinary cause, but the Scripture saith not so: therefore its but an extraordinary put off, so shift your hands of it, tell us how we shall know when we have such an extraordinary cause, that we may do so in that cause: the Lord doth not say, he did well be­cause (he was a Magistrate, and had jurisdiction, and cloathed with au­thority, but) he was zealous for his God, ought not the Army (as well as others) to be zealous for God. But if after that act of Phineas, so such act could be lawfull, why is this act of his, Recommended to all Generations for evermore, Psal. 106. 30. 31. God had appointed such parsons as he slew to death: the Magistrate did not do Justice, therefore God sent the Plague among the people, he knew none else would do it, all ealse refu­sing it, fell to be his duty, and he did it, and the plague ceased, and it is recorded for after generations, for a righteous act: this is the Armies cause, and though you condemn it, we passe not, so long as Gods word warrants it, and shall be a righteous act to all Generations for ever­more, wisdom is justified of her Children.

I am no Magistrate, it belongs not to me to passe sentence upon any man, much lesse to put him to death; but suppose I be set upon in my journey, so as I see not how I can scape with my life; but I must kill or be killed: now the cause is altered, I may murther him, as you call it, and the Law saith, its no murther; I had sinned, if I had not done it; for that Law that requires me to preserve my Neighbours life, bids me preserve my own first, charity is to begin at home, though not to end there upon this ground, if the cause were the same: there be them that would put no dif­ference between a Priest and another man.

7 If God discover his Will to men, and give them hearts and op­portunities, wisedome and power to doe it, its there calling and com­mission to doe it. I know no calling that I have to take care, and pro­vide [Page 4] provision and cloaths for another mans wife. Besides, it is not of good report, but rather a scandall to doe it; but suppose her Husband cannot, or will not, nor any else provide them for her, and she can­not help her selfe; now the cause is altered, I must be mercifull, and if I be able to help to provide those things for her, and if I suffer her to perish, will it not be my sinne also? This is the cause of the King­dome, the King should have help't, &c. but did not, then it became the duty of the Parliament to have releeved the Kingdome, but they did not; her necessities great, and many Petitions concerning th [...] were sleighted and burnt, waited many yeares for help; our oppressi­ons not removed, all complaine dangers increase, no remedy appeares, they not help us, nor tell us how long it will be before this Parliament will be at an end that we may have another, to see if they will help us▪ when all failes, no ground of hope of life is left: danger eminent, and no other meanes of help left, this is a cause of necessity. Now it's the duty of the Army to help, and if they had not, it had been their sinne, if not their overthrow; if they had suffered it to perish, the Kingdome had been well holpen up with a remedy in extremity.

If the Army had been as the Priest and Levit, that allowed no help to the man; this the wounded and dying Kingdom, I would, if I could, have done it my selfe alone, and not aske no leave; God requires me to doe all the good I can to my selfe, and others, if I can doe good with­out man, I will not ask his leave; I need not, suppose I see one a robbing of another, or hath taken his Cloake, &c. from him, I will require him to give it him againe, if he will not; if I can, I will take it by force and give it the owner: If he, or any say, You are out of your Calling▪ what, and who gave you commission to meddle with me? So long as I doe that which is just I passe not for such words, it is my duty, as a man, and as a Christian, to releeve the oppressed, and doe what good I can; if I were able I would quickly remove all the oppressions in this Kingdom, and the next, and if I could the next to that, and I should sinne if I did not doe it. Who gave Cromwell Commission to doe so much good as he did in Scotland? I doubt that the old Cavise, and the new ones, the Priests are unsatisfied, scrupeled, and very much doubt of his call into Scotland, &c.

8 The Army had a cleare call to doe what they did according to the London Ministers Principle, as appeares clearly from their owne confes­sion; they say, A necessity of a Letter must be framed to the Generall▪ [Page 5] &c. but observe (upon what grounds they make it appeare, they have a call from God to doe so) We apprehend our selves obliged thus to appear for the maintenance of, and setling the Government of the Kingdom; to testifie our utter dislike and detestation, it is most apparent to us your way and practice is unlawfull and irrigular, in zeale for Gods glory we have dischar­ged our duty.

This is in their Judgements and Conscience a cleare call, so that if the Army can say the same things, they have the same call they have; I should be heartily sorry if they had no better call then the Ministers, whose Conscience I appeale to, whether if they had power in their hands to reforme all things, that (in their Consciences) are amisse, whe­ther they doe not judge that they ought to doe it, and should sinne if they did not doe it, though they are no Magistrates; if they say, ye, then they justifie the Army (for they doe but according as they are perswa­ded by God in his Word, and their owne Conscience) if they say no, if I did beleeve them, I am perswaded their judgements would change the very first day that the power comes in their hands.

9 The Army had an expresse command of God to warrant their not disbanding, and ceazing on the Members, and the sixth Command in­joynes, that they should doe no murder; this generall command com­prehends all the particulars under it by way of precept are injoyned, I must doe no murder, therefore [...] must use all the meanes of the preser­vation of my life, and my Neighbours; but the ceazing on these Mem­bers is a meanes of preventing this evill; I see disbanding and permissi­on of these Members is inconsistent to the safety of our lives and others; by the Law of Nature every one is to use all lawfull meanes to preserve himselfe and others, the blame must rest on them that caused it; that is, these Parliament Men, for had they done well they should not have been medled with, all meanes, with too much patience have been used but nothing prevailes.

10 All Actions agreeable to the Word is lawfull, but to put a stop to prevent the shedding of innocent bloud is agreeable to the Word; for its the way to prevent much bloud to ceaze on these Members, therefore they were bound in conscience to doe it.

So that the Kingdome have great cause to justifie and thanke them for what they have done.

Its apparent to us there was no necessity of these your irrigular practices, its discerned only by your selves, and your owne Party: We say the same to you, its apparent to us that there was an absolute necessity to doe as we [Page 6] did, none thinke otherwise but the Cavies, and their Party, I Geree, who is fittest to judge the People; or the Parliament, the Army doe but pretend an apparent necessity of danger, its but a fancie, an uncertaine fancie, a pri­vate conceit, visible to them and their Party, the Army is vanquished by this one poore dart of pretended necessity, the danger is greater this way then in the Treaty. Are you more able to judge then the Army, and their Par­ty? Are you infallible, you presume you know better then the Parlia­ment, who hath declared, That what the Parliament men did, was highly dishonourable to the proceedings of Parliament, and apparent destructive to the good of the Kingdome, and that their Votes de­structive to the Kingdome, and that some of them regarded not the glory of God, and the good of the Common-wealth.

The Paliaments determinations are uncontrovleable by inferiors: if the power of Judging, and restraining, is onely in the Representatives, then they may doe what they will, and destroy the Kingdome by authority, you allow not the people in no cause whatsoever, not the least privi­ledge, or liberty, to help themselves: then to what purpose have wee fought for the liberties and priviledge of the people, when it seemes they are notto have any, if it be as you say, we are absolute slaves without any liberty; for liberty turned into necessity, is liberty no longer; your principle is large and dangerous, when iniquitie runnes downe like a mighty streame, you say, let it runne, they are Rebels and Traytors that offer to stop it; this principle will please Tyrants, that they may doe what they will, none may call them to accompt, nor meddle with them, if they act contrary to the end and intent of a Parliament, if they refuse to consider the teares of the oppressed, and the cries of the poore, and burne our Petitions instead of grantting them, increase our burdens and oppressions, they may commit as much sinne, and doe as much mischief as they please, and be sheltred under ally, which you call the priviledge of Parliament; but if it be not a sinne in the people to suffer those in Authority to sinne; why did God punish the people, for the sinnes of those in authority, as appeares Jer. 15. 1, 2, 3, 4. 2 King. 21. 11. 12. & 24. 3. Your Doctrine is exceedingly contrary to Scripture, for if the Saints may bind Kings in chaines, and their Nobles in fetters of Iron; to ex­ecute on them the Judgements written, this honour have all the Saints, Psal. 149. 7, 8, 9. Then I hope they may put a stop to wicked Rulers. You cry, its against the freedome of Parliament▪ they have had freedome enough to sinne, a breach of Privilegde, to remove and punish evill do­ers is abomination to you; you should have proved by Scripture, [Page 7] that they are to have such a priviledge: but what you say is but suta­ble to what once one of the Bishops Ministers told me, that it was the Magistrates sinne, if he commanded that which was evill, but not ours in obeying an unlawfull command; & that if the Magistate commanded me to kneele to a Crucifix, I might lawfully doe it, and we must be subiect to Au­thority, for conscience sake.

This is one of your Ministers of the Gospell, this Fig-leafe will not hold, The woman gave me, therefore I did eat; The Parliament bid me, therefore I did it; I was not to judge, I am under the command of my Superiour a sworne servant, to doe his will right or wrong, my Ooth is indispensible, the Ship of the Common-wealth must be steared as the Ma­ster thinkes best, I see he runs it upon the Rock, and it will be spilt; but he can tell better then I, I am not to judge, not to take it out of his hand. Be­sides, the Ministers say it must be so, therefore I am content to suffer with a good Conscience; all power is Gods, and its all in the Magi­strate; God requires me to doe good, but I must not doe it without his consent. God appointed Magistrates for our good, Rom. 13. 4. there­fore he may ruine all: this is the summe of your Exposition.

The Word of God is to be his Rule in Commanding, and mine in Obeying; we are both limited to the Rules of Scripture, Gods glory, and the good of others, it must appeare unto us.

If the people may not Judge, but the Magistrate, then the people are inslaved to their judgements, and we must act our owne Ruine if they bid us, which is contrary to the Scripture: For the Children of Israel sinned, in that they obeyed unlawfull Commands: Epharim is op­pressed and broken in Judgement, because he willingly walked after the Com­mandement, Hos. 5. 10, 11. For the Statute of Omri are kept, and all the workes of the house of Ahab, and ye walk in their Councels, that I should make them a desolation, and a hishing; therefore yee shall be are the reproach of my people, Micha 6. 16. The wisdome of the prudent is to understand his way, Prov. 14. 8. Therefore the Army did well, to consider what they did, in obeying, or not obeying; else we should equall the Parl. with God, yea, and preferre them before him, in obeying them against God. Every thing in the use of it, is either good, or evill; the most in­different thing when it comes to action is so, when the circumstances of it is good, the action is good; if any of the circumstances of it are evill, the action is evill.

Is no act binding unlesse it be sufficiently cleared; is a tenent destructive to all Government: how can we judge it our duty to doe that which [Page 8] we know not; your doctrine tends strongly to blind obedience, to doe we know not what.

All actions without Faith is sinnefull: that which we know nor what it is, cannot be done in Faith, I must be fully perswaded of the lawfulnesse of that I doe, Rom. 14. 27. which I cannot be, unlesse it be sufficiently cleared.

The whole People should Judge the whole Nation, who made them Trustees should cast them off.

Bravely spoke, then they may for ever doe what they list, for if there be but two Persons for them, then the whole are not agreed, and so all must bee as it was, &c.

Danger of inconvenientie should not cause persons to bee Controulers of Magistracy. What no inconveniency? If so, we must then quietly, and contentedly suffer our selves to be destroyed. The pleae, of necessity, is of the lesse weight in your cause, because (we feare) the ends you ayme at, are no more justifiable then the meanes you use, the necessity pleaded is ei­ther meerely pretended, or at least, contracted by your owne miscariage: who made you a Judge of evill thoughts; as for the necessitie and the meanes they use, its justifiable by the word, this is above answered.

Power of executing is committed to the Army, to execute the uncon­troulable Decree of Parliament, then the Ministers shall Decree, the House confirme, and the Army be the Executioners: Are not the two last highly promoted.

If the Parliament had not done well, the Army should not have upheld it in dead waies, the Charge being true: but how could that be known, seeing none but themselves must judge: besides, how is it lawfull for them to leave them; seeing, as you say, they are sworne servants, not onely, for 7 years, but for ever: and they must obey them: therefore if they had left them; the exceptions might have been the same: It had been nobly done of the Army to have laid downe their Commission: then should we have had our Government set up in full power.

They that resist Authority, the Power, resist the Ordinance of God, shall receive to themselves damnation. The golden coard of Government broken asunder; the honour of Magistracy laid in the dust; what threatnings a­gainst them that oppose Gods Ordinance, Jude 8. manifest opposite to law­full Authoritie, God hath set over us, it was the Armies sinne and Re­bellion in not disbanding at the Parliaments command.

[Page 9] By these and the like Scriptures, ye wrest and pervert the Scrip­ture: are we to obey Authority because they command it, or be­cause of the goodnesse of that they command? if the first, (for that is your charge or voting, the other we grant) why are the peo­ple reproved for obeying, Mica 6. 15. 16. Hos. 5. 11. If it be suffici­ent that the Authority command it, it was not their sinn in obeying; or if the Magistrate hath power over our bodies, then the 3. children sinned in not bowing to Nebuchadnezars Image, as he commanded: by this rule we may sin if the Authority command it, if we must be subject to them, as not to oppose the will of those in Authority in no cause, then if they set the Kingdome on fire, and will have it burnt, we must not offer to quench it but suffer it to be burnt into ashes, nor never question them for it if they are not accountable.

If the command must be lawfull, I demand who must judge of the unlawfullnesse of it: if ye say the Magistrate, then the cause is the same with the former: if ye say, he that is to obey it, is to judge of the lawfullnesse of that he is to do, it is fit he should, why then do ye cry out of sin for not doing that they do not see to be law­full: neither is it sufficient that the thing commanded be in the nature of it lawfull, for one circumstance may make it unlawfull: to eat meat is lawfull, yet God forbids the eating of it when my weak brother is offended at it: Suppose the Magistrate command me to eat it, though he be offended if he do, I may not eat it, unlesse I may prefer Man before God: if you say, God commands me to obey Authority, and that I sin if I do not do it, I deny that I am in this cause bound to obey the Magistrate, though the thing be in it self lawfull, man cannot bind when God will have us free; also if that he hath power in such things, then he may take away and re­strain me from indifferent things, and take away my liberty; which were to set up Gods own, commanding things absolutely necessary, the other in things indifferent, how then shall I stand just in the li­berty wherein Christ hath made me free, Gal. 5. 1. We are tied to do what they should command more, then because they command it, the Magistrates power reacheth not to all civill things: it's my li­berty when to eat and what I shall eat, when I shall go to bed and when to rise, and what couler my cloathes shall be, and no man may bind wherein God would have us free, nor can they make any part of Gods Word to cease to blind, and be of no force to me, [Page 10] which before their command was of force to us, unlesse he can dis­pense with the Law of God. If the Parliament require me to betray the Liberties of the People; I know he hath no power from God to command me any such thing, because it's injurious to my neigh­bour, and contrary to the Law of Nature, which requireth not to do, nor consent, nor permit that which is destructive to others, though Magistrates are a lawfull authority: it's a right stamp, but if the metall be not that it should, I will not take it unlesse it be good metall, as well as good coyne; that we should be subject to the wills of men in commands not convenient, that we should sin and defile our selves, and incur damnation, because we will not sin, is strange Doctrine which the Bible never knew: it's lawfull for the Magistrate to bid me run a horse, but if in the place, children are so scattred, that I see I cannot do it with safety, I had better break his command, then murder or hurt children, and if he would do it, I ought to stop him: God saith Let every one be fully perswaded in his owne mind. I am to judge of the lawfulnesse and expediency of that which I am to do; for all things may be lawfull that are not expe­dient, so much as a thing is not expedient it's unlawfull; the Army were not satisfied that it was for their owne and the Kingdomes safety for them to disband at that time, if they had but doubted of the lawfullnesse thereof, they should not do well to disband, un­lesse we are more strictly tyed to the command of men then to Gods: but many reasons haue been given that it was not safe or best for them so to do, therefore the Army are not to be blamed but commended for what they have done, unlesse it be lawfull for them to do that which tends to their owne and the Kingdomes destruc­tion: if you say then they should suffer; I deny it, but more of this anon.

Moreover it may so fall out that one may break the Letter of the Law, and keep the Law, if he observe the intent of it, as Mal. 10. 1. to you the intent of the Law is more the Law then the letter of it: Suppose he that keeps the Gates of the City is commanded not to o­pen them (without their order) to keep out the enemy, he seeth betwixt the Gates and the Camp some differences and strives, and it's evident to him he can let them in and keep out the enemy, and if he doeth it he hath broak the Letter of the Law but kept the substance of the Law, if he had observed the Letter he had not [Page 11] kept the intent of it: Suppose the Magistrate find fault with him for not doing as he bid him, it's without a cause, he hath done no hurt but good in saving their lives, who are without lyable to pe­rish, and so did the Army in not disbanding, had the Army been a cause of their owne and our sufferings, and they had lost the fruit of all their victories if they had laid downe their Armes some others would have taken them up.

You have ingaged your selves by Oath to preserve his Majesties Per­son and priviledge of Parliament; this is most cleare that no necessity can justifie perjury or dispense with lawfull oathes, the bond and tie of an Oath and Covenant is religious and sacred and invincible, who will require it at your hands broken, Ezek. 17. 14. And necessity cannot dis­pense with an oath, nothing can give one leave to be forsworne, an oath is of an absolute indispensible authority.

If what you say be true, are you not perjured, miserably for­sworne? have you forgot what you have sworn, covenanted, Ca­nonicall obedience, &c. But of this more when you write a­gaine.

Secondly, You take that for granted which is to prove; we deny they are forsworn, your saying so is no proof; we are willing to put it to the triall, and able to prove the contrary: The Oath (Cove­nant) is to be interpreted according to his sense that gave it, and not in his sense that tooke it: this you would have; but it's not lawfull to grant it; it is not to be interpreted neither in his sense that gave it, nor in his that takes it, but according to the expresse words of the Covenant. If it were granted to either to put what sense they thought fit, they might sweare one thing and do another, if he in­tends it to inslave. If a Presb [...]ter give or take the Covenant, he thinks he sweares to maintaine Presbyterian Government, of which there is not the least word mentioned in the Covenant: there is mention of a government according to the Word of God, and that is not their Presbytery, by their own confession. The Assembly of Divines confesse it is not jure divino, (I am mistaken if they did not sweare the government of Archbishops was agreeable to the Word of God) but the Presbytery is the nearest to it; if so be but neare to it, then it is not it. In the Scriptures is prescribed a Government for the Church, the House of God; Presbytery they say is not it, but neare to it. If then Presbyterian government had in expresse [Page 12] words been in the Covenant, and I had taken it, I could with a good conscience have broke my oath, for that oath that is not lawfull to take, is not lawfull to be kept: it is not lawfull for me to sweare to maintain a government for Christs that is not his, though it be never so neare it or like it. But say they, we swore to maintain that go­vernment that is according to the best reformed Church; for each of theirs is the best in their judgments and consciences, els I should wonder if they should approve and practise contrary to their con­sciences: yea and he that denieth all Church-government, may take the Covenant without scruple, because the Covenant expresses none, and he believes there is none; and when he seeth which it is, he will owne it and defend it; and before it is unreasonable to expect it from him. I wonder the Priests should so take the Covenant for the text, and preach so on it: there is nothing in that which is so cleer to them; what is plainly expressed, they cannot agree how the words are to be read: the Priests read, to protect the person of the King, and there make such a full stop, and go no further▪ others say they must read on, and take with it, in the defence, maintenance and protection of the King in his just Rights; and what they are, men cannot agree. Some say his just Rights are to be King, others say he hath lost all his just Rights: others say, it is his just right to lose his life: the Covenant resolves this not; I cannot tell what are his just Rights, nor can learn what the Covenant meanes or requires: I must leave it to the Schollers, and those that can tell. The like may be said for the other branches of the Covenant.

If an oath be indispensable, then persons must sin rather then break it; and then the vow of single life binds, be the cause what it will; and so if any have sworn to murder a thousand persons or more, it seems they must do it: is not this the Popes Doctrine to murder Kings and others, which is to be detested. That an oath binds more then the Law of God we deny, and put you to prove it. Is there not the highest authority in Gods commands? can any thing bind us more then his commands; yet ye see Matth. 12. 1▪ to 7. they are dispensible. You say, an oath is part of the worship of God: if it be but a part of it, it is not more then the whole: also Gods wor­ship must give place to acts of mercy and love; I will have mercy [...] not sacrifice; Hosea 6. 6. Mal. 12. 7. it was lawfull to neglect the publike worship and command of God to give suck, &c. in that [Page 13] they were not blamed for not going to Jerusalem to wor­ship, though all were commanded to goe thither: No ne­cessity is sufficient to dispense with a morall Law: is it not a morall duty to worship God? swearing is a part of in­stituted worship, but meerly naturall or morall, as you call it: wee need not bee inforced to doe that which is natu­rall; an oath that is detrimentall to a particular Law, must bee kept, Psal. 15. 4. I grant it, if it bee in that or the like cause, but not in all causes that can be named: for, what is not lawfull to sweare, is not lawfull to be done because they have sworn to doe it. No hunger can make stealing no stealing, Proverbs chap. 6. vers. 30. Wee allow not men when they are hungry to take that which is not their owne; yet wee say, that which in it selfe is stealing, may lawfully bee done without sin, if the hunger be of that extremity as to indanger life, and no other help or remedy can be had, then it is not stea­ling; yet restitution is to be made, to affirme it is stealing, is to maintain that a man may sin to save his life; (if I ought to break the Oath, I am not forsworne to do it) when two duties come together at one time, and I cannot do both, the one for that present ceaseth to be a duty▪ this was Davids cause it eating the Shew-bread; no man may tell a lye nor commit any sin to save his life, and that men should take such oathes as are so intricate and disputable, I would see Scripture for; I read an [...]ath is to put an end strife, but not to begin one, that I may swear what I shall do for the future is not so clear as some would have it, if it be a duty, a restriction is as perfect or inclu­ded as this you grant, I may swear I will protect and defend the Magistrates person, &c. but not in evill: if he after set upon me to rob and kill me in the high-way, I will kill him rather then be killed, the Law counts this no murder: if this be granted the whole argument is granted. For he is as much a Magistrate in the high-way as in another place, and if he may be resisted in evill in one place more then in another.

In small matters (therefore in greater) if men binde themselves by oath, it concernes every one to take heed what they do, to have a good ground for taking them▪ and great [Page 14] heed lest they break them. It is no slight matter to doe and un­doe: if lawfull, it is a sin to break it; if unlawfull, it was a sin to make it. I heartily wish that men were more backward in taking them, and more forward in keeping them, if they can can keep them without sin: if lawfull, to sweare and not to keep it is a great aggravation.

Remonstrating against proceedings of Parliament, if it be your duty to Remonstrance against the just proceedings of the Ar­my, why may not they Remonstrance against evill proceedings? wickednesse in high places is worst of all, and most dange­rous, Moses calling it a gathering together against the Lord, and warnes the people to avoid their company, Numb. 16. after the earth opened and swallowed them up, we have more cause to say the same of you, we do seriously beseech you to recede from these e­vill waies, and content your selves within your own bounds, put none in feare, we say the same to you, if you persist in these wayes, your sin shall find you out, if ye suffer as busie bodies in other mens matters: this is fitly applied to your selfe, who daily persist to stir up the people to sedition, it concernes those in Authority to prevent it, whom I earnestly beseech not to suffer you in the Pulpits to meddle with matters Civill, or that which concerns the State▪ it is like the simple that beleeveth every word will beleeve you to their owne ruin; it is a cause of conscience to maintain those I judge enemies, and whether if I looke upon you to be so I ought not to proceed further: I hope they will take an order with you; but for liberty to print, I wish you as much liberty as any, the more you print, the more your wic­kednesse will appeare, three of you have written against the Army, and it is one and the same thing, you all sing one song, if not in the same words, you have spit all your poison, you cannot say no more then is in the Armies remembrances a­gainst them; we aske you no favour, be silent in the Pulpit and do your worst, you require proof of the spirits falling upon the multitude of persons, to act contrary to manifest Precepts, you would have them prove your notion, I dare say, they never said no such thing, much lesse alledged it to prove their pra­ctice; [Page 15] do you present this to make them odious? be not decei­ved God is not mocked, they who have usurped authority, seldome or never promoted publike weale or libertie, who knowes what the Armies designe may come to? you do not know, therefore if a­ny aske you, say you cannot tell: we know no usurpers of Authority but the Presbyters, all this life is for their unworthy interest, one of you said in Sion Colledge they would rather side with the Kings party the Army; for then your Govern­ment will be a going on, but the Army of Sects would not do any thing for your Government, before I heard it I thought somthing was the matter when I heard that you spake the lan­guage of the old Cavees, now it is apparent to all that know you, that you that oppose the proceedings of the Army are possessed with the same spirit they are.

The Armies Principles are wicked, they that have the power is to judge, what will follow?

This will follow, that Masters will take account of their Ser­vants what worke they doe, this is the conclusion, we see it was needfull to have a President, right or wrong, he that hath the longest sword will judge; if these Ministers judge and de­termine, and pronounce the sentence, the curse, what would they do if they had the power in their hands? we dare not say the blessing of the Lord be upon you, there is not any that I know desire you to say so, we know it is little worth, they have had your blessing, have not prospered, the blessing of God is upon them, God hath blessed them, and they shall be blessed, now are the faces of Gods servants covered with shame, and their hearts filled with sorrow, and like to become a scorne and reproach to all the Christian world: our hearts rejoyce in what they have done, you judge your selves godly, confusion, prophanenesse, irreligion, now is Religion made to stinke by reason of your miscarriages, unwarrantable courses, this belongs to you.

When they have done their work he will visit them with his lo­ving kindnesse and send for them home.

It was once a crime of the highest nature to indeavour the subver­sion of fundamentall Lawes, it was not the Parliaments purpose [Page 16] to overthrow the fundamentall constitution of the government of the Kingdome, or to give power to any to do it: if they would have taken away bad ones, and given us better, they had not done us any hurt: is the purposes of men Lawes and Rules to themselves and others? if no, why do ye urge it, if ye deny it, and if you please to try what truth is in it.

1. It is a breach of priviledge to arest and imprison a Member of Parliament▪ it is contrary to Law, he is an enemy to the State: I grant it▪ in a cause of a particular debt the intent of the Law is good to prefer the publike before a particular, better one person suffer then the Kingdome, for they are many: it is the priviledge to the State for the Members freely to sit, if this be the intent of the Law, the Army kept this Law: for they pre­served the publike before particular persons: it is a priviledge to the Kingdome, for the Parliament to sit and do them good, for to that end they were sent to sit, but if their sitting doeth the Kingdome mischiefe, then it is priviledge to the people to hinder their sitting: reasons undeniable have been given to prove the truth of this, namely that their sitting tended to the destruction of the Kingdome, therefore in hindering them they have kept the Law, and done good service to the Kingdome, therefore the Kingdome are beholding to them for it: also the people are not made for the Magistrates, but the Magistrates for the people: therefore they must give place or be forced to do so, when it is for the Kingdomes good: the Parliaments priviledges are the peoples, therefore they did them no wrong when they took them from them, and so reserved them for the people, as if all that I have is not my own, but others, when they take it from me, they take but their own▪ I know your judgement is contrary to mine, but mine is as infallible as yours: if you can prove the contrary, I will give you leave to judge, in the mean time, if you will judge what you please, I will take the same liberty: the Parliaments power which they acknow­ledged lawfully set over them, then their expressions and practises declare they are not enemies to authority.

[Page 17] If at any time a Precept of God must be suspended with upon a necessity, yet we suppose that you will grant that this necessity must be absolute▪ pre­sent, cleare, not doubtfull, and conjecturall; We grant it, and they declare it was cleare to them and their Party, though it be not so to you, whose eyes the god of this World hath blinded so that you can­not see.

The Members seized on were not mad, nor out of their wits, but so­ber, then the greater was their fact; and the more necessity there was to seize on them, for if they doe so, when sober, we cannot expect no better, but much worse, when they are mad.

We appeale to your conscience, if you would not have condemned others, if done as you have done; if upon the same Grounds and Reasons, I doe not beleeve, we ought to condemne them, it appeares to us they have done well.

I desire to know if the cause did appeare so to you, to be of so great ne­cessity, and you were able in the same way to help your selves & others, whether would you not act according to your understandings & consci­ences? If no, then you in effect say, that if you felinto a ditch there would you lye, and not get out; If you would use the best way for your self and others safety, we doe no more: They say, The Army are despisers and destroyers of Authoritie, injurious, and usurpers of it; we are as fully per­swaded that they are lovers and affectors of it, securers and Saviours of an authority from being uselesse in good, & from being lost. You say, We are bound by oath to preserve with our lives & estates, the Priviledges of Par­liament and Covenant; were you of this minde, when you Petitioned the Parliament, you might be free in Person and Purse from any part of the charge of this Warre: When I heard of that Petition at the be­ginning of this Parliament, I thought it was either covetousnesse or hypocrisie to be freed both in Person and Purse, and yet so vehemently presse others; to both, I desire those in Authority to consider, that you may according to your abilitie beare the burthen with the rest: Geree asketh, If the High Sheriffe because he hath power to rescue one whom he in his conscience knowes is unjustly sentenced to death by the Judge, &c. I ask him, If the people did well or ill, in rescuing Jonathan that he dyed not, 1 Sam. 14. 45. If a mans life is indangered in a legall way, though un­justly, he nor others may not rescue him; the command of Authority, if legall, are obligatory to doe, or if unjust, patient to suffer.

What, for not obeying unlawfull commands, God hath given them no such power, for they are for the praise of them that doe well, there­fore [Page 18] its not Gods will that we should be destroyed for doing well; If ye doe well who will harme you, 1 Pet. 3. 18. Therefore they have no au­thority from God to doe it; You must submit and suffer▪ not resist, as ser­vant duty is, 1 Pet. 2. 18, 19. So in higher powers we may not resist, 1 Pet. 4. 15. if God hath given him no such power, if I resist, I resist not the ordinance of God, nor the power of God. If I can avoyd it, doe not I increase his sin, and am guilty of my owne death?

If I must suffer and not resist, if the Magistrate will take away my life unjustly, its not lawfull for me to make an escape from the present danger? if not, nor may a servant doe so; I, according to your o­pinion must be so.

New Lights tell us, That we need not suffer, but when me are evill doers; We say, He need not if he can help it, if he cannot, there is necessity for it; This was not the Doctrin of the Primitive Churches that you af­firme, was not the Doctrine▪ of Christ, That we are to suffer for for well doing, when we may lawfully prevent it; Did not Paul use meanes to escape when he was let downe from the window in a basket? So the Church met privately because of the Jewes: the Saints suffered and they could not help it. If a servant in strength can preserve him­selfe, he runs himselfe into a greater inconvenience by reason of the Magistrates power, which he cannot prevent, the Christians when but a few were helplesse, and so suffered, the Waldenses were so per­secuted by the Popes power that they fled into the Mountaines, where on hundred dyed in a night with hunger, and cold, and much suffering, they, had they after gathered themselves together with Bowes and Arrowes, and fled and took the vantage of a narrow passage, the Popes Army was twenty thousand, they were divided in two or three Com­panies in their pride, but the Christians was glad they were not all in a Body: At the narrow passage they shot, and slew so many of their ene­mies as they were put to flight. In their slight on the Mountaine of Piedimont God sent a thick Mist that they could not see before them, so that they fell from the edge of the Mountaine and brake their necks▪ and dyed, Horse and Rider▪ Here God appeared from heaven and incouraged them, and gave them the victory; and at severall times the Popes Army had such ill success, that one of the Polititians of the Popes side said, that they lost ten to one of the Waldenses, and that if the Pope did not cease Warring with them it would in danger the losse of the Popes Domini­on, so that the Pope was glad to make peace with them; and each side consented to Articles. See the History of the Waldenses, and Abbigenses, [Page 19] written by Luther. So the Thabirites in Bohemia▪ under Zi [...]ca, John H [...]se, and Jeremy Pragus, were bu [...] for Hereticks at the Councel of Constance, they in defence of them, and that they fell to warres, John Zisca was their Captain, he fought eleaven pitcht field Battel [...], and ever con­quered; they were good people, and God was with them, Connade Bu­therbridge in the word of Orphan [...]s, these mens practise God owns, but you condemne. Also▪ suppose a Thief beset me to rob or kill, am I not to escape from him if▪ I can? Shall I suffer my selfe to be killed, or robbed if I can help it? Thy Princes are rebellious, and companions of theeves, every one loveth gifts, and seeketh after rewards; they judge not the Fathe [...]lesse▪ neither doth the cause of the Widow come unto them, Esay▪ 1. 23, 24.

That were to take away the opportunity of Martyrdome, not to suffer its rashnesse, selfe murder, to dye if I can help it, either by strength or escape, to preserve my selfe is a duty, and a sinne to neglect it.

You say you are against murdering of Kings, if you be for murthering of other mens, I should oppose you in that, for I hold it not lawfull to murder any man, no more doe I beleeve doe they. So you say, They are trecherous, persidious, unjust, and their dissimulation is without compari­son; to all your hard words and railing accusations; for answer, see Jud. 9. 14, 15, &c.

The King demanded but 5. Members, a small number to those secluded by you, and it was voted Treason, a breach of priviledge; but this of the Armies seizing on so many is worse: the 5. were unjustly accused, these justly▪ there­fore the King did ill, and the Army well; these were let alone long e­nough, if they should have let them alone, hoping they would do bet­ter, what help had we, if they proved otherwise? what good have they done us, can a Blackamore change his skin; no, nor can they that are ac­customed to do ill, do well, forsake the foolish and live, Eccles. 4. 13. if they had not then seized on them, they might for ought they knew, misse their time, and proved two late▪ there was no reason to put it off to the ad­venture, when we may be sure, and freed from the feare and danger it­self, you judge the seizing on them, to be unjust, and unlawfull; but we judge it just and lawfull, you would have them to be let alone; we be­lieve their liberty is the destruction of the people of God and the King­dom; you alow us no remedy, in no cause of danger to help our selves; we believe it is against Nature, Reason, and Religion, to have away of preserving our selves, and not to take it, and that it is not wisdom to chuse that way that is least safe. A prudent man foreseeth the evill, and [Page 20] hides himself, that is, he useth meanes to escape it, its wisdom and pru­dence to foresee an evill, and prevent it; but the simple passe on, and is punished, he believes all will be well, and he is punished. Proverbs 23. 3. I know what we call good, you call evill, and what we call evill you call good: therefore so let it rest, till you have the longest sword, and then we will give you leave to deside it: the longest sword you know is ever Orthodox in whose hand soever it is. They cast con­tempt upon the Parliament, they do not, nor need not cast none upon them, nor change them with any thing, but that which is true and knowne to the Kingdome long before: threatening to put a pe­riod to the PARLIAMENT, Would you have them continue perpetually, if they should be let alone, they would have sat untill themselves had been destroyed, and the people ruined, its a great grief to you that this Parl. on which you have bestowed so much falsi­ties and flatteries, for so many yeares together to convert them into Presbytery, that they should be removed & put to a period before they have effected your designe of setting up Presbytery withall the Iron in­strument, and monopolized all the living and preaching into your hands▪ it grieves you to the very heart, because nothing lesse can satisfie your scruples, and where to have it now, you know not, but be content, its well ye may scape & be quiet, seeing you are Cavies, and are possessed with the same ipirit that is in the worst Malignant, and spit as bad poyson.

The Parliament put the sword into their hands not to destroy themselvers but the Kings party and enemies of the State; then they gave them Com­mission to destroy themselves, for those they seazed on, if not all the most of them proved both; Therefore instead of seazing on them, they might have destroyed them by the authority of the Parliament; the Kingdom do not approve of what you doe, its like they will when they under­stand it, & see the fruit of it: seing God approves of it, if the high Caves the Presbiter and the low Caves the Malignants descent, we are content, the best I doubt not but will be satisfyed.

Sins against the City in marching through it with bayes in their hates, Why not through the City as through another place? What sin call you this? In what place of the Bible may I read that this is a sin? taking the Tower puting in a new Lievtennant, &c. Who might better do it then the Generall? Impeaching and imprisoning some Aldermen, &c. the great Cavies must suffer as well as the poor ones: Would you have them not to be punished? Or would you have as many punishments, one lesser [Page 21] then another, as there are degrees of riches, honour and greatnes? take­ing away the Sheriffe, It had beene better for the City if it had fewer such Members, unreasonable demands of mony in such summes, none judge it unreasonable but Cavies ignorant and corrupt men, against the Kingdom by taxes and free quarter: ye see, to starve the Army is agreeable to the judgement and conscience of the Presbyter, Is it unreasonable for them to eate, or to require the mony that is their due to keep them? little sums will not maintain a great Army; the Army had not now had a being if it had not been for you and your brethren the Cavies, and then they would have had no taxes, sums nor freequarter; the enemies of the Army judge all the army hath is to much; if the Presbyter were to set down the sum it should be a little one if any at all. Its like if there sums had bin de­nyed, I would have given my consent that they should have fetched it, and if they be hungry and cannot get victualls, that they should come into our houses, and take it whether we will or no; and I believe it is as lawfull as it was for David to enter into the house of God, and eate that which was not lawfull for him to eate, Do not think you will approve of this doct­rine, but I care not whether you do or no, so long as God doth, as you may see, Matt. 12. 1. 2. 3. 4. Iudg. 11. 20. 21.

Possessing your selves of the gates of the City, the City is beholding to them for that, it was an act of love, if they had not done it, its like they feared they would have killed one another, or ef­fected the destruction of the City; decay of trade, Who have undone the Kingdom and caused so much losse of bloud and treasure, and decay of trade as the King and his party▪ the Bishops and their Priests, Mr. Pres­byter, &c. must be considered in this worke? Who but the Bishops and the Priests in their pulpits have set the Kingdom together a fight­ing, sending Messages to the house prescribing them a time to answer? the Parliament were something slow they need be quickned. I perceive you are not of their minds that conceit they waited on them too long, and so continued (or permitted) them to sin, yet they must be let alone; to let loose a Lyon & a beare is not so dangerous to the people as your princi­ple is, it is so large and dangerous in denying, that they are countable for what they do. Dan. 5. 20. The foundation altering the foundation of Government, are the lawes, are not some of them unjust other­some ill framed: are there not tricks in Law that occasion long and chargable suits? the law makers are not perfect, by experience men so the inconveniences of them; its no injustice to alter for the peace and well­fare of the Kingdom; God was pleased in his Government to change [Page 22] some laws, and must not ours admit of no change the peoples judgments & dispositions change: do you think so much bloud hath been shed, and to have nothing changed? When the righteous are in authority, then there will be a great change; if a new moddell of Law and Government be best for the Kingdom, there is no hurt done.

The Army say one thing, and do another, I cannot tell what they have said▪ man doth often do so, God is unchangeable, its sutable to him to be of one mind, and not to be turned, Iob. 23. 13. 14. they should not say and promise to do that which they cannot do, or may not lawfully do: its a fault to say it, but a greater to do it: promises that cannot be kept without sin, are better brooke then kept: as the vow of single life; Da­vid said he would destroy Nabal, &c. but he did well to unsay it againe; we may not neglect doing good, though not ingaged by promise, nor do evill, if ingaged by Covenant.

There is not a word of tolleration in the Remonstrance, the fitest place for that is in the Agreement, they make the profession of Religion stinke, the injustice of your accusations cause you to stinke. I could discover the un­justifiablenes of your charges; but I count them not worth the answer­ing, you say they walke by providence without a precept, the providence of God is often pleaded in justifying your way; its an observation not a rule, I am confident they do deny that the providence of God is not the rule and ground of their actions, much less contrary to the word; the ground of their actions is the word of God, and if they had not acted by coun­sell, they had not done that they have; its but a false accusa­tion, they observe both. The rule of the Word of God, and the rule of his providence, God is seene in both: the providence of God declares his will as well as his word, although not in the same way; by his providence we come to see his will. Christ would have us to take notice of a small matter as the falling of a bird of halfe a farthing, Matt. 6. He that is Wonderfull in Counsell and excellent in working; God doth instruct him to discretion doth teach him, Isa. 28. 26. 29. The way of man is not in himself. Ier. 10. 23, Mans goings are of the Lord. Pro. 20. 24. If two Armies fight, and the one get the victory, doth not God by his providence declare, that it was not his will the other should have the victory. See Jeremiah 1. 9.

That Sedgwicke should condemne the Armies proceedings, and so suddenly exceedingly justifie them; the providence of God herein, is more to be observed then what he hath said. When Abrahams hand was stayed, it did appear it was the will of God he should not kill his [Page 13] Sonne. When I know one is dead, then I know, and can say, it was not the will of God, that he should live any longer: So when two fight and the one is overthrowne, by that I know, it was the will of God he should get the day.

We have withdrawne from you as brethren, that walked orderly, which should something affright you, though you be good Souldiers, and will, if you be spirituall. This, We (as I am informed) are the Presbytery that met in Sion Colledge, where Calamie. with the black guard, were commanded not to come at the Army, least they should honour or countenance the Army. When you have done all you can, its one of the Popes Bulles, informer times, it did something fright the simple, but the wise laugh at it: The curse causelesse shall not come, Prov. 26. 2. Our God will turne the curse into a blessing. Nehe. 13. 2. The more of your curses, the more is our comfort, none but children and fooles will be troubled at any thing you can say or doe, theres no difference between the Popes Bull and yours.

Since against the Ministers in taking away Tithes to starve them; It seems, though you would have the Army starved, you are not willing to be starved, it appeares you have some love in you, 1 Peter 5. 1. 2. Nei­ther is it sufficient for you to writ your selves Pastors, & Ministers of the Gospel, as you doe: seeing you are not so, have you any other Ordi­nation then that you have received of the Bishops, and of each other of your selves. Can he that hath a false ordination, or none at all, make a true Officiall Minister, that will not endure the triall, nor will it prove you to be the Officiall Minister and Pastors of Christ, if ye doe the same work they did; no more, then if a stranger should doe all that a husband doth to his wife, will prove him to be her husband, who were never ma­ried, yet it will bee hard for you to prove that, to read Service, Church women, Matry, and Bury the dead, sprinkle Infants, give the Supper to the Parish, &c. is the worke of the Ministers of Christ. Did the Ministers of Christ in the Scripture, perfect the Saints after this man­ner; nor will it prove you are Ministers of Christ▪ because of your hu­mane learning, have been at Cambridge or Oxford, and wore a rough or black garment to deceive, and to make people beleeve you are Mi­nisters, you say you are the learned men, and therefore you make the people beleeve, you are the Min [...]sters of Christ; but it appeares it is but humane, not spirituall, and that will not serve; you call your selves Devines: pray what is that which makes you Devines, is it because you [Page 24] are exercised in matters devine, or is it because you are made pertakers of the devine nature; you give us great cause to question both, because the spirituall man discerneth all things: but you make it appeare, that you are blind in the things of God and man, if both be true, many Tradesmen may be called Devines, as well as you, seeing the reason is the same; it seemes you cannot tell your own name: you are so learned as appeares Esay. 44. 25. Nor will that which you call Conversion, prove you to be Pastors, for conversion, belongs to God not to men, So Psal. 78. 6. & 19. 6. Rom. 1. 16. 1 Pet. 3. 23. Psal. 147. 19. 20. Math. 13. 11. 1 Cor. 3. 22. Its from above, as James saith, have you not read of one Famentius, a Lay man, a private man as you call them, who in his travels converted many to the Christian faith. Many other Instances might be given. I am in haste, therefore I will present but one more. Doctor Fulke confesseth in his Confutation of the Remish Testament, of a Woman who converted a great many in the Island, where she was carried Captive: Tell me, was shee a Pastor, or an Officiall Mini­ster.

None were to have Tithes but the Leviticall Priesthood, and when that Ministry ceased, their maintenance ceased: so that to take or pay Tithes is to deny Christ in the flesh. Heb. 7. and Gen. 22. are Prophets, Ministers, Pastors, any thing, every thing, nothing.

Mocke and scorne the Prophet, false Prophets, despise the ministry of Christ, of Antichrist, false Prophets transformed, calling them Antichristian, the Parliament hath noted you to be so, and you are so; for if the Bishops calling be Antichristian, and all the Offices depending on the Hiryarchy, your Offices and ministry is a braunch of the Hiryarchy, the Statute Law is against any Seminary Priest, or Eclesiasticall person whatsoever, made or ordained, without or within her Majesties Dominions, by any authority derived, challenged, or pretended from the Sea of Rome, by any, or of what vse, name, degree soever the same shall be called or known to be, or remaine in any part of her Highnes dominions, and every person so offending, shall be judged a traytor, and shall suffer as in case of high Treason. And every person that shall wittingly and willingly receive, releive, comfort, ayde and maintaine any such Priest, or Eclesiasticall person, shall be judged a fellon, and shall suffer without benifit of Cleargy and suffer death, losse, and forfeieure as in case of Fello­ny.

[Page 25] So that it doth appeare that such as own the Pope to be a true Minister, and retain any ordination derived from him, are guilty of treason, and such as receive or maintain them, are guilty of felony and treason: and that the Ministry of England is derived essentially from the Pope, see Francis Mason of Consecration, published by Authority 1514. and Yates Modell of Divinity▪ page 157 printed 1622. Doctor Cranmer was ordained a Priest and Bishop by the said Pope's authority, and others received it from him. Adde to this Statute the Nationall Covenant, and see how they agree; wherein the Nation is required and have sworn to use all means according to the word of God, and their place and calling to extirpate the said Popes priesthood, the words of the Covenant are these; That wee shall in like manner without respect of persons indeavour the extirpation of popery, prelacie, and all other ecclesiasticall offices depending on that Hierarchy: In which number are all the Bishops, and Ministers, by what names and titles soever they be called, or however reformed, so that to worship them, is to worship the beast, Rev. 15. 9, 10, 11. The Priests say, they receive their ministry from the Apostles by succession; they confesse it comes through Rome through the Pope▪ but its not of, nor from the Pope; yee see how hard they are put to it, to find a shift also.

It cannot be denied, but the Bishops did ordain men Priests, a full Priest, or a halfe Priest, as appears by the Book of Ordination of Ministers. Many are so simple and plain naked, that they writ themselves Priest of such a place, so that you have no offices but a Priesthood; what priesthood is it? is it the Popes? are you Moses priesthood, then yee deny Christ to be come, for they were types, and that Priesthood was a shadow of it, & was to cease, when Christ the substance came. If yee have more calling to it then Uzza had, then you must burn Incense upon the Altar that is your work as ap­pears 2 Chron. 26. 18. if you say your offices of Priesthood is Christs Priesthood, tell us in Christs Testament where we may reade that the officiall ministry of Christ under the Gospell is called a Priest­hood; if you will I wil try it out with you, and see if it doe not prove you are such ministers as is expressed in the 2 Cor. 11. 13. 14. 15. Who were formerly prised by you, they prised you indeed till they came to a fuller knowledge of you and your Ordination.

Buffe-coated Chaplins are they the worse because they have buffe-coats, its like your meaning is, that they are not the Bishops Priests, and have not [...] learning you have, its like they have a [Page 26] more spirituall learning which is a better, we cannot but conceive something is the matter that they choose such, it may be they find that the knowledge of Greeke and Hebrew is not so necessary as you would seeme to make it.

The Priests say that we know not the originall, and our Bibles are not rightly translated, nor cannot be pronounced according to the originall, besides in translations there are errors, no translati­on is simply authenticall, and the undoubted word of God, we de­mand of you, answer if you can? how know you that your Hebrew and Greek copies are true copies is it not possible for any to write con­trary to their copy, if copyes may be Printed false, they may bee written false, the art of Printing is not above 350 years old; can you produce the first originall copy, or any of those the Apostles wrote; if no [...], the cause is the same▪ and you know the originall no more then those that know not Greek nor Hebrew? if you may depend upon the faithfullnesse of the Writer and Printer of your Copies, why not others upon those that did it upon oath, Doctor Fulke in his confutation of the Rhemish Testament justifieth the English translation of the Bible. But we receive not the truth by tradition: I would know of you that are so for Hebrew and Greek, &c. if the knowledge of the tongues bee sufficient to teach those that have those tongues the mind of the spirit of God in the Scrip­tures or no? if yea, then all that know these tongues know the mind of God, if no, then it is but an insufficient helpe, and what is an insufficient helpe worth more then nothing, the knowledge of Greek and Hebrew is a help to Read a Greek and Hebrew Bible, be­cause else they cannot read them. So the knowledge of the English tongue is of necessity to read the English Bible: the cause is the same: but the understanding the English tongue▪ and reading it in the Bible cannot give them to understand, the meaning of it no more than the knowledge of the toungs Greek and Hebrew though it helps them to read the Bible in those toungs, yet is not able to give them to understand the meaning of it▪ that this is so, some of them, who know the toungs confesse: for Apollo was a learned man he saw the first copies of the Bible if that could have caused him to know the mind of God what need had he to learn of Aquila a trades­man (one of the layety as the Priests use to say) and Presilla his wife the mind of God as he did, Acts. 18. 26. also what is the reason that those that know the toungs cannot agree among themselves, what is the mind of God in his word, that some of you in your [Page 27] expositions are as contrary to each other as light is to darknesse, the naturall man cannot perceive the things that be of God a naturall man may be, and some are learned men its confessed, some of the Jesuits are good Scholer, &c. they know the toungs, &c. then it will follow a man may be such a learned man and yet cannot under­stand nor perceive the things of God: Nicodemus was a great Scholler and teacher in Israel yet how simple was he concerning the meaning of Christs words, tell me then what a help their humane learning is to them in spirituall knowledge in the things of the spirit; the word saith he Reveals to us the deep things of God by his spirit, 1 Cor. 2. 10. he saith not by Greeke and Hebrew, if our translation be true then we can tell the meaning of it as well as you; if it be not true tell me what is that Preaching worth that is proved by a false translation, and if we must believe contrary to our translation because you say so, what is this but an implicite faith and humane? and seeing you so differ among your selves a­bout the meaning of the word or the mind of God in it, tell me, how I may know which of you I am to believe? also you confesse someone word will beare nine or ten divers significations▪ how know you which of them is the mind of God in that place, unlesse he reveale it to you? and if God please he can reveale it to a simple man, and God doth doe so, and this is that for which Christ thanks his father, because he hath hid these things from the wise and the learned, and revealed it unto babes, the vision of all is become unto you as the words of a booke that is sealed, which men deliver to one that is learned, saying read this I pray thee, but he saith I cannot for it is sea­led, and the booke is delivered to him that is not learned, saying read this I pray thee and he saith I am not learned, Esay, 29. 10. 11. 12. neither of them can read it▪ both put it off they cannot understand it, the unlearned thinks as he hath bin taught, that if he were lear­ned in Greek and Hebrew he could understand it: but the former who was such a learned man could not doe it, its hid from the lear­ned its not in being learned, nor in not being learned: what then will some say, it is because God hath not revealed it to them▪ therefore they doe not know it; God saith None can know the things of God but he to whom the spirit will reveale them see Ps. 119. 99. 100.

The knowledge of Greeke, Hebrew and English are all humane learning of equall excellency, necessity, and use for the translation and Reading of the Bible: and as without the know­ledge of Greek and Hebrew, the Bible could not be translated into [Page 28] English, so he that translated the Bible into English, could not have done it without the knowledge of the English tongue; there­fore there is the same use and helpe and necessity of the English toung as of the Greek or Hebrew tongue; so there is the same to be said for the French and Dutch tongue, and all other tongues and why the Greek and Hebrew tongues should be of any more use and excellency then other tongues, there is no reason to be given for it, as Aron the Priest set up the golden calfe it was cal­led a God and Aron made Proclamation, Exo. 32. 4. 5. 6. 7. 8. &c. and the people Idolized it and danced about it, so the Priests have set up Greek and Hebrew as a God, and the people rejoyce excee­dingly in it, they Idolize it and fall down and worship it, because the Priest have made a Proclamation for it and commended it for such a rare thing to helpe them to the knowledge of the mind of God: a golden businesse by custome is turned into necessity and it is in such an esteem as they do idolize it & worship it, as they they did the calfe, vers. 8. because some of the Army see this Idolatry, the Presbyter is not pleased. Instead of allowing some errors, as we feare some among you indeavour an universall tolleration of all Religi­ons, it seemes some errors may be allowed, doe the Scriptures al­low it, or are you willing to allow of a few, they endeavour for tol­leration for all apostates; then you shall have tolleration, but that will not content you, though its doubted to allow your Religion openly, we see your principall is that you would have none tolera­ted but your selves, will not you be of the true Religion, unlesse ye be forced to it, or are you willing to be of a false. Religion, and to thinke it will be a sufficient excuse for you to say you are com­pelled to it or doe you love to see the bodyes of others tortured, and their estates ruined, because they are not of your Religion.

In stead of preserving the purity of Religion and the worship of God, wee feare you are opening the dore to desperate and damnable er­rors and heresies against the truth of God: and so for feare of letting in of errors we must keep out the truth: it is better to let in twenty errors, then to keep out one truth: for truth is more good then evill is evill: its better to suffer errors then to persecute the truth, and the Professors of it, alwayes by such fine pretences and glosses we have been deprived of our liberty. We have fought for it our treasure, persons and friends, and brethrens blood was laid down for to be freed from the cruel Task-masters of Egypt, the Bishops and P [...]esbyters yoke: Heare you not the wife say, my husband lost his life for the freedome of the peo­ple of God. Many children may truly say, my father spent his estate [Page 29] and laid down his life for my liberty, and the people of God, the Parlia­ment and Army promised us the liberty, and for this they fought, if the Army had not provided for our liberties herein, they had not given us that which their consciences tell them is our due, they had deceived us, the equity of the thing pleads for us, many of the chiefe of them had never been souldiers, but to break asunder this Iron yoke that was upon our necks and the Kingdoms: To what purpose thinke ye hath God slaine so many of our enemies, Psal. 16. 8. One cause surely is, that his people may dwell quietly and safely, &c. God hath blasted them that would have kept us from our sweetest liberty. The King and his Bishops denyed it to us, and God hath blasted them, those of the Parlia­ment promised liberty to us, but did not give it us, God hath blasted them; the Synod, with the Ministry of England should have spoken for us, and they spoke against us, and God hath blasted them, many of them are as the dung upon the earth abhorred, and if the Army had neglected us herein God would have blasted them, Jerusalem is a burn­densome stone, all that oppose it dash themselves in pieces, if they had neglected us it would have been their sinne, griefe and trouble hereafter, if they could have escaped that we had met with all, besides what per­secution had come upon us by their neglect had bin their persecution, be­sides if they had not been for us they had bin against us.

If you say ye desire liberty for the people of God, but not for others, You could not provide for the one and exclude the rest. If the Children have any bread, the dogs will have some, something is their allowance. Truth Lord the dogs eat the crums that fall from the childrens table. Though mens mouths cannot be stopped from exclayming against them there are grounds sufficient to warrant and justifie what they have done herein: say some what liberty for all errors heresies and blasphemies, and Papists: we desire not that idolatry to be allowed publickly▪ If you can tell us how liberty for the truth and people of God may be had, that the Saints may not suffer, nor the truth suppressed, but errors heresies, &c. suppressed, and I dare venture my life the Army will gladly hearken to you. He saith the Army rob the Parliament of their coercisive power in matters of Religion; you say they have such a power but we could never see you prove it.

Let the Magistrates coersive power in Religion be debated in Par­liament by a native liberty debate truly before a free Parliament, if wee convince them not let them carry it: this is but a brag, this Parliament to you, and the Cavies is no free Parliament▪ speak plainly what you will stand to, make your challenge if you have the truth on your side, and see if there be not them that will debate it with you, or bring forth your [Page 30] strong reasons, and if they cannot be answered, by my consent you shall carry it. Answer these reasons, if you can: if the Parliament are to Judge what is truth, and what is error in Religion, then it doth fol­low that the Magistrate must have a certainty of knowledge in all opi­nions and causes in Religion, else how is he able to judge which is the truth, and if he hath not such knowledge, may he be owned fit for a Ma­gistrate, it wil be a doubt whether it be lawful for any to be a Magistrate that hath not such knowledg as his work requires: and by this rule we shal have no Magistrate at all, because no man hath ability of knowledge to determine in all causes and doubts in Religion.

2. If the Magistrate is to determine what is truth, whether it wil not follow that we must beleeve and live by the Magistrates faith, and change our Religion at their pleasure, and if they will approve of no Religion, it seems we must have no Religion at all: the Saints in Scripture are com­manded to worship God, whether the Magistrate like it or no, see Mat. 28. 18, 19, 20. Heb. 10. 25. Acts 45, 18, 19, 20. 23. Acts 5. 20. 22. 28. Contrary to authority, Acts 17. and 18. 49. Dan. 13. Acts 4. 5. 48. Acts 17. 7. Acts 40. 4. 19. 29, 40. Acts 21. 30. 31. If the Magistrate as a Magistrate may lawfully punish those that they are perswaded in their consciences are erroneous, and heretical, then Queen Mary and her Parliament did well in burning the Martyrs, for they in their conscien­ces were perswaded they were so: If the Magistrate have power in spiri­tuals, why call you not him a spirituall Magistrate, the Magistrate hath his power from the people, and then it will follow that the people as a people have originally as men a power to governe the Church, to see her doe her dury to reforme and correct her; and so the Spouse the wife of Christ▪ who is a Kings daughter, and a Queen must be whipt or corrected according to the pleasure of the world, who by wickednesse, 1 Iohn 5.

3 Are they to make Lawes concerning Religion, or to appoint any materiall prisons for Blasphemers of Christ: we require you to prove it in Christs Testament, if the old Testament is to be their rule, then see what they must do [...] Deut. 13. 3. 9. 15. 16. you will not doe so: you are to prove that Christs Church is to be planted by violence and blood-shed, and that Christ would have men compel­led by fines and imprisonment to serve him,

4. Uniformity in Religion in the State do trouble the consciences of many, and impovrish the Saints, and cause them to lose their lives, for lawes concerning Religion catch the best men who make conscience▪ witnesse Daniel & the three children, men in zeale for Religion persecute Christ, and thinke they doe good service when they kill them, if they must judge what is truth, wee must alwayes [Page 31] be persecuted, they will call truth blasphemy; the truth hath but a few to own it, the world are like to outroot them, and then we are judged and noted hereticks and must suffer: the army desired per­secution of the truth and people of God might cease: they saw the name of settling Religion to be but a pretence to establish errour and persecution, and that so long as lawes were made concerning Religion, the Kingdom could not be quiet, they are against suffring of errors as much as you, they desire some might be appointed to write against errors, they knew that the judgements and conscien­ces of men doe so differ, that it is not possible they could submit to one way of Religion, and that we ought to do as we would be done unto: if one man is to be punished for his errors, then all men must be punished, because no man is free from error: all truth is not a­mong one sort of men: there is no man doth judge his own judge­ment erronious; they that now hold errors, may hold the truth: if there were no error, it could not be known what is truth, or not be so glorious, it is not in the power of man to believe what he wil, and as he will: the mind of man is perswaded with great reasons (truly so or so apprehended) will he, nil he, if hee should doe con­trary, he should do contrary to his own judgement and conscience, which God forbid, Rom. 14. They could not see it, that it was fit to make such sole Judges in matters of Religion, who are not infalli­ble, and as liable to error as others; they could not find a man that could shew his authority from God that he should punish with cor­porall punishments men for their errors: if ye say that every man may live as he list: had not he as good live as he list, as live as you list; but, we are bound by oath to a Reformation in suppressing of errors &c. but it is to be according to the word of God, not against it. Shew us the patterne in Christs Testament to punish such as hold errors with corporall punishment: then errors must be suffered. Woe must suffer that which we cannot help, necessity hath no law: it is no more in our power to hinder errors then it was in the Bishops, power to hinder mens speaking and writing against them: if you can say to the blind and set, open the eyes of their understanding; expell the darknesse that is in men, and command the heart and Re­forme it, and descry the vaine imaginations of mens hearts, and prevent Satans suggesting error into men, and hinder men from speaking each of other, and place light in the soule, and give the holy Spirit to men to direct and reforme them. If you cannot doe these things, you cannot suppresse errors, then errors will prevaile [Page 32] if truth may be suffered, it will prevaile against errors: If they heart [...] Moses and the Prophets, neither will they be perswaded if [...] rise from the dead, Luk. 16. 31. See 2 Tim. 2. 24. 25, 26.

If you say the Magistrate are not fit to judge, then they are not fit to punish for they know not what, its like the Priests desire to judge and determine what is truth and error, and what the punishment shall be [...] each error and the Magistrate to be the executioner, and so they be, the Iudges, and the Magistrate the Hangman, is not this an honour to them▪ and [...]o the Magistrate must in his blind obedience doe as they bid them, though they doe not know whether it be right or wrong: We require Scripture to prove that you are to appoint and determine what is truth and error: you are our enemys, must we put out our eyes, and see by yours? you are as liable to erre as others, your seate is not the infallible chaire, you turn with the wind, if the Crosse, Surplis, Masse-book, Epis­copacie▪ &c. be in fashion, you will justifie them all to / be jure divino, or at least lawfull if the tide turn, then you turn, and if the tide tum again, we may ghesse where we shall have you: and yet you would have all that dif­fer from your Presbitery arraigned at your bar, before your dreadfull tri­bunall: to receive your reproofe which is sharp and terrible, it will strike through our liberties, states and lives: your argument is authoritie what you say must be an oracle to be believed of all men without opposition or c [...]ntradiction what is contrary to you, is heresie ipso facto, to be punished with fagot and flaming fire, what you (approve is Catholick) condemne [...] heresi [...], you have been above this hundred and twenty weeks a heating the oven for your Hereticks you expected by this time to have been as the old trade of persecuting now your oven is ready, you want no will but power to catch them, and to cast them in: We had as live be under the Pope, as under the power of your Presbitery, are you gentle towards all, 2 Tim. 4. 2. Luk 9. 54. 55. Your weapons are carnall, 2 Cor. 10. 4. To what purpose are we to have Bibles in English, if contrary to our under­standings of them? we must believe as the Church believes, whether it be right or wrong: we had as lieve that a patent should be granted you, that all the Corn and Cloth should by you be monopolized, and that you measure it out to us at your price and pleasure (which were intollerable) as that you should appoint and measure out to us what and how much we shall believe and practise in matters of Religion. In my judgement your judgement is a ly, will ye compell me to believe a ly, or to doe that which I believe is sin? there is not the least reason to counsell in England can injoy their rights and Liberties so long as any one Religion is set up, and men forced under great penalties to be subject to it. So much for this time, I intend you more when you write againe, when you bring forth your strong Reasons.