I confeſſe 'tis ſomewhat difficult to mee, to have ſuch an abſtruſive apprehenſion of Authority, yet becauſe 'tis ſo Magiſterially affirmed, I will not reſiſt the higher Spirit: though I cannot upon ſuch an ipſe dixit beleeve, the full and true ſenſe of the text to be, The power of the man may not be reſiſted but the man that hath the power may: for I would aske this queſtion, why may the man that hath the power, be reſiſted? I confeſſe, the anſwer is ready, in reſpect of his illegall will, and wayes: & why in that reſpect? is it becauſe Authority thereby is abuſed or miſapplied? it ſhould ſeem no for 'tis profeſſed in the ſame page that Power and Authority though abuſed, is not to be reſiſted: where then doth the Burre ſticke? is Authority ſubjected ſolely in the Kings Law, and no whit in his Perſon, though put upon him both by God and man? or is Authority it ſelfe the ſubject, and the perſon exerciſing the ſame, a bare accident unto that, beeing in it (only more ſeparably) as pride and folly are in Homine? ſo it may appeare in the ſame place, for (ſaies that Rabbi) if one that is in Authority, command out of his owne will, and not by Law, I reſiſt no power, no Authority at all, if I neither actively nor paſſively obey; no, I do not ſo much as reſiſt abuſed Authority: for why? it muſt be beleived (as his fathers the Jeſuits teach) that the Prince by his diſordered will, (or diſſent from Law) hath quite loſt his Authority, and is become like another man: and ſo though Hee be reſiſted, yet Authority is not, for that's fled from Him.

But by the way, if Authority be wholly ſubjected in the Law, who placed it there? our great new maſter yeildeth the Law-makers (who it ſeemes are too indiſcreetly prodigall of their Authority, to give it all away to their Lawes, and keepe none of it to themſelves, nor can have any ſave what it pleaſeth the Law to returne unto them) His words are theſe, if thoſe who have power to make Lawes, ſhall make ſinfull Lawes, and ſo give Authority to any to force obedience, we ſay: here, there muſt be either flying or paſſive obedience, (no reſiſtance) whence we may conjecture, that thoſe who have power to make Lawes, are ſome Perſons in Authority; and that thoſe Perſons have a poſſibility in them to make ſinfull Lawes, as well as good; and when they have made thoſe ſinfull Lawes, they can give power to any to force obedience unto them; and thoſe Officers ſo inabled with power, muſt not be reſiſted for the ſinfull Lawes ſake: but if hee that made this ſinfull Law, ſhall command out of his owne will a thing leſſe ſinfull, then what (perhaps) the ſinfull Law requires, He may be reſiſted, and yet no Authority reſiſted by the reſiſter, becauſe no authority abuſed by the Commander, he having uncloathed himſelfe thereof to adorne and ſtrengthen his ſinfull Law, to make that more venerable then himſelfe, and leſſe reſiſtible:

If this be the mans underſtanding of the caſe, let us ſee how by this his Doctrine he muſt underſtand the text: by Higher powers (according to this) is meant Humane Lawes and ordinances, which are the bounds and bridles of reſtraint to Kings as well as to other men, let every ſoule, (the Prince himſelfe not excepted) be ſubject unto theſe, and take heed of reſiſting them; for though they be evill, yet ſubmiſſion either active or paſſive, muſt be yeilded to them, for the eſtabliſhment of iniquity by a Law doth make it altogether unoppoſeable: this muſt be the meaning of the Apoſtle in this Expounders ſenſe, but every faith cannot ſwallow this conſtruction of Higher powers to be onely Humane Lawes, for as he ſaid rightly, they may be evill, and are ordained by men; whereas the Apoſtle tells us that the powers which he meanes are ordained of God, and therefore muſt needs be all good, for God hath nothing to do with the ſtoole of wickedneſſe. I confeſſe my ſelfe loſt in that teachers Meanders; I am even earth'd in Burrowes, and need ſome faithfull Jeremy to direct mee out of theſe darke and crypticke Cavernes, and I finde him in Gods booke bidding mee looke about and aſke for the old way which is the good way, the old expoſition is the beſt which is this;Jer. 6.16.

By every ſoule is to be underſtood every man, with all that belongs unto him; and by Higher power, is meant not onely the power it ſelfe, but alſo the perſon excerciſeing the ſame; for as 〈 in non-Latin alphabet 〉 ſignifies the power, ſo 〈 in non-Latin alphabet 〉 notes the perſon, yea the ſuperiority of the perſon, and gives the power the denomination of Higher; ſo that we muſt not only be ſubject to the Power becauſe a power, but alſo to the ſame becauſe an Higher power; in which reſpect every inferiour not only ſoule, but alſo power, muſt be ſubject to that power which is higher then it ſelfe. And the King being the ſupreame perſon under God, hath therefore in theſe his Dominions the Higheſt power, and may be call'd without any great impropriety of ſpeech, as he is Gods immediate deputy on earth the Higheſt power.

If anyThe Author of the Pamphlet called the Glorious name of God. &c. pag. 122. 1. Peter • enemy of Regall Authority ſhall object, and ſay, though the King indeed be ſupreame (the Apoſtle Peter ſpeakes it too plainely to be denied) yet in the ſame place the King is made an ordinance of man, and therefore to be limited by man. Calvin on the place anſwers? Dicitur humana ordinatio, non quòd Humanitùs inventa fuerit ſed quòd propria Hominum eſt degeſta & ordinata vivendi ratio, 'tis call'd an humane ordination, not becauſe 'tis mans invention, but becauſe ordained (of God) for the good and conſervation of men, or becauſe executed by man, and about the government of mankind.

But (Sir) I returne to your ſelfe, that this which I have given is the true meaning of that place to the Romanes, the text it ſelfe doth evidence; for what is called the Higher power in the firſt verſe, is call'd the ruler, and the Miniſter of God. v. 3. which imply the perſon, as well as the Authority: now (ſaies the Apoſtle) this Higher power muſt not be reſiſted viz. by any kinde of reſiſtance: and his reaſon is ſtrong, for to reſiſt, ſaies he, is malum culpae; who ever reſiſteth the power, reſiſteth the ordinance of God: and 'tis malum poenae too; they that reſiſt ſhall receive to themſelves Damnation: for, ſi bonus, nutritor eſt tuus (ſaies Auguſtine) ſi malus, tentator tuus eſt: if the ruler be good, receive thy nouriſhment from him with obedience; if he be evill, receive thy triall by him with patience: and ſo you have my firſt Script: againſt reſiſtance.

My ſecond ſhall be Eccleſ. 8.2, 3, 4, 5. verſes: Solomon was a wiſe man, and the counſells of ſuch are good: I counſell thee (ſaies he) ut os Regis obſerves (as the Hebrew hath it) that thou obſerve the mouth of the King, Eccelſ. 8, 2. &c. and that in regard of the oath of God: i. e. that oath of Alleageance or ſubjection which in the name of God with his approbation Subiects have allwaies taken unto their Soveraignes, and whereunto God is a witneſſe, and whereof (if broken) he will be a ſevere puniſher. Be not haſty to go out of his ſight: that is, ſaies Tremelius, ne ab obſequio illius te ſubducito animo perturbato, withdraw not thy ſelfe from his alleagiance in a diſcontentedneſſe of ſpirit: ſtand not in an evill thing, ſcilicet, in perturbatione & rebellione quae tibi malum allatura eſſet, in thy ſullenneſſe and rebellion which will bring miſcheife upon thee, for hee doth what ever pleaſeth him; it is not thy will and pleaſure but the will and pleaſure of the Prince that muſt be done; Kings have long hands to reach thoſe that reſiſt them; and God doth inable them to have their Will upon ſuch treacherous and diſobedient Subiects as will not willingly ſubmit unto it.

Yea, where the word of a King is, there is power; as to breake the heart of a good Subject into duty, Confregit David viros ſuis verbis, 1 Sam. 24.7. ſayes the text, David brake his men with his words; ſo to blaſt the conſpiracies, and to confound the ſpirits of thoſe that be rebellious: for indeed Gods wrath awakened by the breach of oath, attends the Kings word to accompliſh the ſame upon reſiſters. And hence is that of Solomon in one place, againſt a King there is no riſing up; Prov. 30.31. and in another, He that provoketh a King to anger, (by oppoſing his word,Prov. 20.2. or any other way) ſinneth againſt his owne ſoule: therefore however for a ſeaſon, the word of a King, like that of God, be reſiſted, ſleighted, and contemned, yet it ſhall appeare in the end againe, to be a word of power.

Who may ſay unto him, what doeſt thou?] i. e. none hath power to call a King to account ſave God alone, no man hath authority to gainſay him, ſayes Elihu in Job. Is it fit to ſay to a King, thou art wicked? Job. 34.18. or to Princes, ye are ungodly? it ſeemes it was not in thoſe dayes.

Who ſo keepeth the Commandement ſhall feele no evill thing.] that is, the command of God in the firſt place and then (for the oath of Gods ſake) the command of the King, be it dictum or ſcriptum, not contradicting that of God; qui rebellaverit ori tuo moriatur, ſaid the people to Joſhua their Captaine,Joſh. 1.18. Whoſoever doth rebell againſt thy commandement, and will not hearken to the words of thy mouth in all that thou commandeſt, he ſhall be put to death: but on the other ſide, He that keepeth the ſame ſhall feele no evill thing. Sir, this is my ſecond Scripture, and, as I conceive, 'tis ſuteable to our preſent caſe, againſt reſiſting the perſonall will and word of the King.

More precepts I could give, but becauſe examples are moſt regarded in theſe dayes, I will remember you of ſome of them.

In the third place therefore be pleaſed to thinke of the children of Iſrael in the land of Egypt, and of the manner of their deliverance by the hand of Moſes and Aaron. It muſt be confeſs'd that Pharaoh was a wicked King, & exerciſed great tyranny over Gods people, then under his ſubjection, and was condemned by Gods expreſſe word; yet being lawfull Magiſtrate over the Country, Moſes did not arme the Iſraelites againſt him, though they were able to make their part good, as appeares by their number, being ſix hundred thouſand men: Exod. 12.37. and Pharaohs confeſſion, that they were more and mightier then he and his Egyptians: Exod. 1.9. but Continent ſeſe & obſervant Pharaonem obedienter, as one ſayes, they conteined themſelves, and beſeeched him obediently.

Exod. 2.12.Yea, it ſhould ſeeme that Moſes himſelfe at firſt had a fancie, that this deliverance ſhould be by way of reſiſtance, when hee ſlew the Egyptian; Act. 7.25. for as Stephen tells us, he knew then that God had appointed him for that ſervice, but that errour coſt him 40 yeares exile in the Wilderneſſe: and when God imployed him, he directed him to goe in another way, namely, in all humility to repaire unto the King, and demand a diſmiſſion at his hands; we cannot but ſuppoſe that God could have made them able (had there beene fewer of them) with their owne ſwords to make their owne way, and by his command could have made it lawfull ſo to have done; but this other courſe which God would have them take, did in the effect more aggravate Pharaohs obſtinacy, and illuſtrate the Religion of Gods people: and was more to the magnifying of Gods glory.

In the fourth place let me minde you of that in the firſt of Samuel, cap. 8. the 9 and following verſes: God having a purpoſe to give Iſrael a King, doth order ſo in his wiſedome that they ſhould make ſute for him themſelves; whereupon he takes occaſion by his Prophet in that place, to forewarne them of ſome intolerable qualities that might fall to be in ſome of their Kings, and thereby doth timely prepare them to obedience and patience under them: if we marke, there is as great injuſtice and tyranny foretold as could be imagined, their ſonnes, daughters, and ſervants, ſhould be taken from them; thoſe that were noble and free borne ſhould be made ſlaves, and put to ſervile offices, their lands and goods ſhould be extorted from them, and diverted to his owne and his Courtiers private uſe and commodity, which were as great breaches of the Lawes of the Common-wealth as any could be made, yet no reſiſtance in the caſe is countenanced, but countermanded rather, the onely courſe preſcribed is verſ. 18. You ſhall cry unto the Lord in that day, as if he had ſaid, be as weary as you will, or as you have cauſe, yet you ſhall not have leave to ſhake off the yoake which God through your importunity hath layed upon you, it ſhall not be lawfull for you to reſiſt or oppoſe by force theſe perſonall and unjuſt courſes of your King; but you ſhall onely cry unto God: as you cryed for a King, ſo ſhall you cry under a King, and till eaſe and helpe comes unto you this way; you muſt ſubmit to the higheſt extremities that his illegall will ſhall impoſe upon you: It is to be remembred, that this was at the firſt erection of a King among Gods people, and all Scripture being written for our Learning, doubleſſe this is chronicled in Gods booke for the inſtruction of all Subjects that ſhould acknowledge and feare the Lord in after times. And moſt fitly alſo for the good of poſterity did Gods providence and ſpirit ſtrengthen this preſcription by recording the example of Davids carriage toward that their firſt King: for as Saul diſcovered in part the deſcribed manners of ſuch a King as Samuel had ſpoke of, ſo David diſcovered the preſcribed conditions of ſuch a Subject as God approves off: It is well knowne how unjuſtly and illegally he was perſecuted by Saul, and how he avoyded his fury, onely by flying from place to place; he did not hunt the King, the King hunted him: He in all his ſtreights did cry to God, and truſted in his providence, and he loſt nothing by it, God wrought for him better then he could have done for himſelfe; and did him more good then e're his owne reſiſtance could have done him: 'tis worthy our ſpeciall remembrance, how God provided for his eſcape in the wilderneſſe of Maon, when he was ſo encircled about with Saul and his men, that of neceſſity he muſt be killed, if he did not ſtand upon his owne defence;1 Sam. 23.27. but God would not ſuffer a good Subject to have a hand in ſo ſinfull a buſineſſe, or to leave ſo evill an example to after-times, and therefore his providence ſends a meſſenger to tell Saul that the Philiſtims had invaded his Land, whereby he was on the ſudden forced to be gone, and ſo David was delivered.1 Sam. 29. Likewiſe at another time when David was in as great a ſtreight, namely, when he ſhould have gone out with Achiſh againſt Saul, the Lord did alſo deliver him: Achiſh had allowed him Ziglag to dwell in, (for David durſt not in conſcience poſſeſſe himſelfe of any Citie in Iſrael without the Kings leave, much leſſe hold it againſt his will) and therefore that he might not offend, he fled the Kingdome, and God gave him favour in the eyes of Achiſh, an enemy to Iſrael: and David could not tell how in gratitude to deny Achiſh to goe out with him againſt their common enemy, and therefore fained a willingneſſe, but doubtleſſe in his ſpirit he cryed unto the Lord for his helpe, that he might not be forced to lift up his hand againſt his Soveraigne: whereupon the Lord moved the Princes of the Philiſtims to diſlike of his being there, ſo that he and his men were diſmiſſed: thus is the Lord ready at hand to helpe thoſe good Subjects in their ſtreights that walke in the wayes of loyalty, and God is ſtill the ſame.

1 Sam. 15.I could here minde you of Samuels behaviour, when he had from the Lord pronounced Sauls rejection, how he went home and prayed, and wept for him, did not ſtirre up the people to rebell againſt him; he did not forget (as ſome of us doe) his owne doctrine of paſſive obedience,1 Sam. 8. which formerly he had preached unto them: I could alſo remember you of Elias his carriage towards Ahab, an unjuſt man, one that had ſold himſelfe to worke wickedneſſe; that Prophet had as good credit with the people (as any Preacher in theſe dayes hath) to have perſwaded them to reſiſt his illegall commands, had it beene lawfull for him to have imployed it that way; but he onely ſaved himſelfe by flight from his cruelty, and ſo by his example taught others to doe.

But the fifth ſpeciall place which I deſire you to obſerve, is the ſtory in the booke of Ezra: Ezra 1.1. &c. Cyrus you know had made a Decree, (and the Lawes of the Medes and Perſians were unalterable) concerning the building of the Temple at Jeruſalem: which worke the adverſaries of the Jewes hindered, and obtained a Letter from King Artaxerxes (one of Cyrus his ſucceſſors) to command the Jewes to ceaſe;Ezra 4.21. unto which,Ezra 6.3. (though onely the perſonall command of the King, and contrary to a written and unalterable Law) the people of God ſubmitted, did not ſtand upon their owne defence, pleading the Decree of Cyrus, or the goodneſſe of the worke, the building of Gods owne Houſe:Ezra 4.24. but ſayes the Text, The worke ceaſed untill the ſecond yeare of Darius King of Perſia, when as they had new leave to proceed in the ſame. And by the way 'tis worthy to be obſerved for the better practice of this age, when the King had given them authority, and put it into their hands to build the Houſe of God even as themſelves pleaſed, they did not neglect that worke and fall to argue and diſpute about the Kings authority, or to ſet things in a combuſtion to greive the Kings ſpirit, but they ſet themſelves to their proper buſineſſe, and bleſſed God for their King:Ezra 7.27. Bleſſed be the Lord God of our fathers which hath put ſuch a thing as this into the Kings heart, to beautifie the Houſe of the Lord which is in Hieruſalem; which was indeed the way to continue the Kings heart ſtill towards them. O that this wiſe generation were but acquainted with ſuch piety! But I returne.

If it be objected (as 'tis often in Pulpits alleadged) that the people in building that Temple in Nehemiah's time,Nehem. 4. did worke with their ſwords, and ſpeares, and bowes, and ſo did defend themſelves againſt their enemies: I anſwer, it is true; but they had the Kings leave ſo to doe, the King was on their ſide, Nehemiah was ſtrengthened by the Kings ſpeciall authority; ſo that not they, but thoſe that oppoſed them, were the reſiſters of the King.

'Tis worth your noting alſo in the ſixth place, how the Jewes in Mordecay's time,Eſther 3.10. being deſtined to death to pleaſe the luſt of proud Haman, yet becauſe that wicked Decree was countenanced with the Kings authority, his Privy Seale, the Iewes durſt not reſiſt, for the ſafeguard of their lifes, and all they had; they did not plead that the King was ſeduced by ill counſell to deſtroy their whole Nation, (as they had cauſe) and therefore by the Law of nature they muſt ſtand upon their owne defence: no, the people of the Lord were not acquainted with any ſuch devices; they prayed & put their truſt in their God, who never failed them; and he brought it ſo to paſſe, that againſt the day came,Eſther 8.11. they had the Kings leave and authority to draw their ſwords in their owne defence, which elſe they durſt never have done, as is plainly evident in the ſtory.2 Sam. 9.1. Truly (Sir) thoſe phraſes of Scripture, When Kings goe forth to Warre; and, What King going forth to Warre againſt another King, do plainly ſpeak to my conſcience,Luke 14.31. that the power of wageing War, either offenſive or defenſive, is onely in and from the King, who alone is inabled of God to warrant men in ſuch a way; wherein whoſoever goeth without the Kings approbation, is not allowed of God: and if ſo, then ſure the Lord will never ſay, Well done, good and faithfull ſervants to them that goe in that way againſt the Kings command, yea, and againſt his Perſon.

But (Sir) I will not weary your Spirit with the quotation of too many Scriptures of this nature, contradicting reſiſtance; I ſhall onely therefore remember you of two more, and then conclude this particular alſo; one is Act. 23. you cannot deny,Act. 23.3, 4. but when Ananias commanded Paul to be ſmitten, it was a command contrary to Law, (for the Text doth ſo affirme it) hee had no ground but his owne will to offer that violence: and yet how doth the Apoſtle checke himſelfe, for his but ignorantly ſpeaking an unbeſeeming word againſt him? and alleadgeth Scripture againſt himſelfe, it is written, thou ſhalt not ſpeake evill of the ruler of the people, and if that word Ruler did comprehend Ananias, I am ſure it includes the King, and if not an unbeſeeming word to ſuch a one, then ſure not a reſiſting action againſt a King, which is farre more unbeſeeming: if you ſay, Saint Paul was a private man, but what is his example to a publicke State, or Parliament? I anſwer, a publicke State conſiſts of private men; beſides, the Title of volunteer, which they that walke in this way of reſiſtance are called by, doth ſpeake to my apprehenſion, that the Parliament doth not command any to run upon their owne damnation,Rom. 13.2. by going this way, but leaves it to every ones owne free will, and ſo in effect, all reſiſters are but private men: and (without offence be it ſpoken) I thinke Saint Pauls example in a matter of this nature, ſhould be more prevalent with a Chriſtian, then the very command it ſelfe (if ſuch a thing were) of a whole Parliament.

Laſtly, let the example of our Maſter and Saviour Jeſus Chriſt never be forgotten by us; who when apprehended in the Garden, would not ſuffer Peter to uſe his ſword in defence of him againſt authority, but told him, Hee that ſmit with the ſword (againſt that) ſhould periſh by the ſword (of that): and yet if you well conſider it, I beleeve you will confeſſe that that authority was rather guided by Will then Law, in that particular action: nay, and our Saviour addes too, that he was ſtrong enough to have defended himſelfe had it beene lawfull, for he could have had twelve Legions of Angels with a word ſpeaking: yea, the whole courſe of the proceedings againſt our Saviour was illegall, for what Law was there ever that an innocent perſon ſhould be delivered to the will of his accuſers to be crucified, yet the text ſayes of Pilate, Joh. 19.16. that, Tradidit Jeſum voluntati eorum, it was mouth and malice onely that prevailed, yet our Saviour made no reſiſtance; it cannot be ſaid that he was then onely as a private man, for ſure at that time he was (of all that ever was) the moſt publike perſon alſo; if it be ſaid, but his caſe was particular: I anſwer, true, but our Saviour did not ſinne in the manageing of it, as (for ought I ſee) he muſt have done, if he had omitted any thing that had beene lawfull and neceſſary; and ſuch (if we will beleeve it) is defenſive reſiſtance againſt the perſonall and illegall commands of a Governour.

Beſides, I doe not ſee how Chriſt can be freed from the imputation of unfaithfulneſſe; if this doctrine of reſiſtance be ſo lawfull and neceſſary a thing for the preſervation of a Chriſtian Church and State, (the matter being of ſuch grand importance) that he did not leave ſome expreſſe and plaine warrant for it: No, no, Chriſt was faithfull in all things, righteouſneſſe and peace, truth and love, humility and obedience met all in him, let his wayes onely be acknowledged ſafe and good, and ours confeſſed to be dangerous and ungodly.

Thus (good Sir) you have my Scriptures againſt reſiſtance, from which (with many others of like nature) I doe conclude, That to the Prince his perſonall command, as well as to his legall, I muſt yeild mine active obedience, (if not againſt the revealed will of God) or elſe ſubmit with patience to the penalty that ſhall according to pleaſure be inflicted: or laſtly, I may flie for mine owne ſafety, if I have not a ſufficient meaſure of ſuffering grace. And I doe conclude, that by Gods Word reſiſtance is utterly unlawfull in this caſe, and that no man from thence can have a ſufficient ground for his conſcience to go in ſuch a way.

And now (Sir) I could argue thus with you: If we muſt not by the rules of Divinity reſiſt the Kings will when it commandeth againſt his Law, then ſurely not when it concurres with his Law, not when it conteſts for his Law, not when the King adventures his ſacred perſon in defence of his Law, againſt thoſe that not onely ſtop all proceedings of Law, but directly breake all Lawes both of God and Man; ſuch are thoſe that pull downe Religion eſtabliſhed by Law, that, (ſlighting all oathes, duties, and relations) do murder, plunder, rifle, rob, and by violence take away all they can lay hold on, contrary to Law: I ſay, when the Kings perſonall Will concurres with his Lawes againſt ſuch perſons, then we are not to reſiſt him; I ſuppoſe your ſelfe will confeſſe it.

Or againe from your owne poſition I could thus argue: If it be lawfull to reſiſt the perſonall will of a King, when it oppoſeth his Lawes (as you ſay); then ſure 'tis much more lawfull, and our duty, to reſiſt the perſonall commands of others when they oppoſe the Law, and the King too; And if the King be bound to alleadge an eſtabliſhed Law for every thing he commands, or elſe may be reſiſted: ſure we have reaſon to looke that others ſhould produce an eſtabliſhed Law for all that they require at any of our hands, or elſe we need not obey them, ſpecially againſt the King; even ſenſe and reaſon will make that conſequent: Thus (Sir) I could argue, but I will leave the Argumentation to your owne conſcience.

Onely there is one more Objection which fell from your lippes at ſupper, againſt this my judgement, which then I ſaid nothing unto: and that was this,

Ob. Then we are all Rebels: all that are intereſſed in this preſent buſineſſe are in a Rebellion, if reſiſtance be unlawfull.

Anſw. There is leaſt danger, and moſt ſafety, when mens owne Conſciences do make concluſions for or againſt themſelves: on • ly I ſay this that Rebellare in a literall acceptation, is to ſtrike againe, him that, ſtrooke firſt, to returne warre upon him that began it, and in that ſenſe I thinke you be no Rebells. But indeed 'tis counted onely a State Buſineſſe in theſe daies to determine of Rebellion, and therefore referrning what I have ſaid to your owne application, I will onely as a Brother in the Miniſtry, minde you what in Divinity Rebellion is accounted.

Rebellion is all kinde of evill, 'tis the Puddle of all ſinnes, the Sinke of all villany, the breach of all Lawes and relations both towards God and man: Pride, Prophaneſſe, Perjury, envy, wrath, malice, theft, murder, Cruelty, rapine, ſpoile, and oppreſſion, irreligion, and unnaturallneſſe, are all concenter'd in Rebellion, yea all ſinnes, by all names, that ſinnes can be named, and by all meanes that ſinnes can be committed do follow Rebellion, and are found among that diſordered and diſobedient ſort of people, yea Rebellion is the ruine of Religion, Church and Common-wealth, of States, families, and men; 'tis monſtrum horrendum, informe, ingens cui lumen ademptum, a moſt horrible, ugly, blind, il-favoured Monſter, quite void of the light of grace, or of Gods feare, what ever it pretendeth: Rebellion, ſaies the Spirit, is as the ſinne of witchcraft, though ugly and Diobolicall in it ſelfe, (for the Devill was the firſt Rebell) yet exceeding ſpecious and betwitching,1 Sam. 5.23. becauſe masked commonly with Religion, and uſherd with pretences of Reformation: and therefore it is moſt odious unto God.

I may well ſay of it, as the Apoſtle doth of fornication, 'tis a ſinne not to be named among the Saints; Eph. 5.3. of which judgement (as may ſeeme) are others too, for let but a Miniſter (in theſe daies) pray or preach againſt Rebellion, let him but ſay God needs it not to maintaine Religion, the very mention of the name Rebellion, makes him capable of a Priſon, and liable unto puniſhment: Indeed Rebellion is the Devills ſin, and a ſin as bad as the devill himſelf, for 'tis the continent & cauſe of all ſin, and no more can be ſaid of him; 'tis a ſinne that God hath as ſurely puniſhed, as he hath the Devill; I could give you many examples hereof, but I ſpare you; onely know this, that for my part I reſolve with my ſelfe from theſe Conſiderations,Pſ. 66.7. that the Pſalmiſts prayer ſhall be ever mine (in private, ſince I am barr'd from the publicke) O Lord, thou that by thy power ruleſt for ever, whoſe eies behold the nations, let not the Rebellious exalt themſelves.

And thus (Sir) you have fully ſeene my judgement, and reſolution in the caſe, and the grounds I go upon, if your diſpoſition be not altered from what it was, you will freely accord with mee, or freindly diſcover unto me wherein I have erred.

Sect. 14 But yet there is one thing more which I promiſed in the beginning,Reaſons why the Authors Conſcience cannot permi • him to concurr • with ſome o • his Brethren in this way of reſiſtance. viz. to give you ſome particular reaſons of my diſlike of the preſent practice of ſo many of my brethren, with whom (till now) I have beene ſo inwardly and familiarly acquainted: for this as a great fault hath beene objected againſt mee, not onely by your ſelfe, but alſo by others.

Sir, let mee ſtill deale ingeniouſly without offence: I do profeſſe in the preſence of God who knowes all hearts, that I deſire with my ſoule, ſo farre as my Brethren follow Chriſt to follow the meaneſt of them, but if my Brethren leave him, they muſt not be angry if I forſake them: Saint Paul himſelfe deſires men, to follow him no further then he followed Chriſt: And I do not finde that ever Chriſt went in that way, wherein my Brethren would have mee go after them; I dare not doe what Chriſt did not, to pleaſe my Brethren: I have asked my conſcience many a time, whether it thinks that Chriſt (if he were here) would walke in the path of reſiſtance with my Brethren, whether he would ſay and preach ſuch things, as ſome of them do now urge and preſſe upon the people, and it hath anſwered mee, ſurely no. for Chriſt never ſtirr'd up men to warre, or to ſhed the bloud of one another, or to reſiſt their Soveraigne upon any occaſion, he allwaies preached for p • ace, Love, and obedience, and againſt oppreſſion, rapine, and wrong: He commanded all to deny themſelves, as himſelfe did, and to leave their wrongs to God: He requires us to learne of him meekeneſſe and lowlineſſe; to be ſo farre from returning blows, that rather we ſhould turne the other Cheeke when the one is ſmitten, this was his owne practice when they buffeted his bleſſed face, ſpit upon it, and plucked of his haire: truly (Sir) my Brethren muſt pardon mee, if I preferre Chriſt before the beſt of them.

Beſides (Sir) if I ſhould fancy to follow ſome of my Brethren in their new way, it muſt be I know not how farre, and in all things, for ſhould I come ſhort but in one particular, I had (almoſt) as good be failing in all, I muſt pray as they do, either not mentioning the King at all, or ſpeake of him in a defameing way, I muſt preach as they do, and cry Curſed be the Parent that diſwades his Child, Curſed be the wife that withholds her Husband, Curſed be the Maſter that hinders his ſervant, from going to this warre, to helpe the Lord againſt the mighty (that is to ſay) againſt the King, (for ſo I muſt interpret it) yea I muſt turne my pulpit into mount Eball, and curſe with Bell, Booke, and Candle, with the great curſe, and the little curſe, with Meroz Curſe, the moſt bitter Curſe, under the name of Malignants (that is to ſay Devills) and enemies to God and truth, all perſons of what ranke ſoever, that have ſet their hands to the petition for peace; I muſt argue, that the King is not an abſolute God, therefore he is mortall, and may be reſiſted; He ſhall dy like a man, and therefore we may fight againſt him, though my conſcience did never yet learne ſuch Logick: And then too, in ſtead of Gods word, I muſt tell ſome fearfull tales of the Cavaliers, how bloudy they be in their actions, and how blaſphemous in their expreſſions, to fright, and imbitter the good womens ſpirits, that ſo they may ſolicite their Huſbands to be more liberall of their purſes in maintaining the warre againſt them: and then I muſt (to comfort them again) and further to incourage them, relate ſome valiant exploits done by ſome of Gods poore ROUNDHEADS, accordingly (as they ſay) they are ſcoffingly termed, affirming all to be as true as God is in heaven; thus muſt I beautify and adorne my ſermons, or elſe they will not be worth a ruſh, nor ſhall I be free from being ſuſpected: But (Sir) nobis non licet eſſe tam diſertis qui muſas colimus ſacratiores, I dare not in that place, relate any thing as matter of faith, but what I know is in Gods word, or grounded thereupon.

Nay and further yet, I muſt not onely follow thus; but alſo approve of what ever injury and wrong is done by others of that ſide, to thoſe whom my Conſcience thinks to be Honeſt and Conſcionable men, I muſt allow of all rifling, plundering, robbing and ſtealing, and commend the actors though never ſo vile in life and carriage, as friends to the good cauſe: I muſt delight to ſee reverend, grave and aged Divines for preaching obedience haled from their Churches, flockes, and families, to priſons, and inſulted over and ſhamefully abuſed by the baſeſt men; (even as the Chriſtians were by thoſe bloudy wretches under the Heathen Emperours, and as the Martyrs were in Queene Maries daies) I muſt joy, to beare that they are turned out of meanes and maintainance, unheard and perhaps unſeene, only upon the bare information of ſome malicious and beaſtly drunkard, whom the ſame Miniſter hath formerly indeavoured to reclaime from ſinne. and I muſt laugh when I heare they are hunted and purſued (as the Indians were, by the Spaniards Doggs) in the fields and Highwaies by the ungodly Soldiers with ſwords and Polaxes, unhorſed and forced to betake themſelves to woods to hide themſelves; though I know them to be Godly, learned, holy, and unblameable, yet I muſt deny ſuch my knowledge, and conclude of them, (as ſome did of Chriſt) that they are juſtly ſmitten of God, even becauſe they are not of our opinion; and I muſt beleeve all the rude people that are imployed to do this miſcheife, and delight therein, to be very zealous for God, and worthy of thanks for their care of the cauſe.

And I muſt alſo rejoyce to ſee noble, worſhipfull and gallant Gentlemen, that have borne the office of Magiſtracy with Honour many yeares, who have ſpent themſelves and their eſtates to do their Country ſervice, fetch'd from their houſes, by the rabble of men, and haled to priſon, ſpoiled of their goods, or forced to fly from place to place, only for their Conſcience ſake, becauſe they beleeve that according to Gods Command, they are bound to love and Honour their Soveraigne, and not to joyne in a mortall reſiſtance againſt him: theſe things and many ſuch like muſt I approve on, which (Sir) I profeſſe I cannot, I dare not, I had rather looſe my life then my Conſcience.

Nay (Sir) let mee adde one thing more, if I ſhould imitate my Brethren, and humour the people in this their heady way, I ſhould but like the foole in the Goſpell build upon a Sandy foundation; for vulgus eſt mobile you know, they that cry Kill the King today, will upon better information cry hang up the Seditious Preachers to morrow; when they come home lamed from the Battaile, and fruſtrate of all their expectations, or have well payed with their purſes for their ungodly and inconſiderate undertakings, who doe we thinke they will cry out upon, but on thoſe that provoked them to the buſineſſe; even the Miniſters that promiſed Heaven, and aſſurance of Victory, and rich ſpoiles out of the eſtates of Delinquents? whom ſhall the deſolate widow curſe that hath loſt her husband in the Battaile, or the fatherleſſe childe that hath loſt his parent, or the childleſſe old man that hath loſt the ſtaffe of his age, in the Warre againſt his Soveraigne, (who hath preſerved him and his hitherto in ſafety, under the arme of his protection) but onely the Miniſters that ſcared them with the curſes of God, if they did not yeild them up to that ſervice? The Lord in mercy deliver me from the curſe of the aged, the fatherleſſe, and the widow.

Sir, it hath beene obſerved of ſome, that being maimed, have with much difficulty returned from Edge-hill Battaile, (where, if their Soveraignes fatherly bowels had not yearned with pitty towards them when they were taken, in regard of their ſimplicity, they had beene hanged according to their merits) when they have come for reliefe to the rich of the Pariſh, diſcovering their wounds, they have beene ſleighted with this Anſwer, Who bad you goe, Who bad you goe? now whom ſhall theſe poore afflicted cry out upon, but on the Preachers, whoſe ſeducing tongues wrought moſt upon their ignorance and good meaning? And alas, ſhould I be thus cruell to impoveriſh men, to lame their bodies, to defile their ſoules, to undoe them every way? the Lord keepe me from doing ſuch a thing.

When Abigail diſſwaded David from ſlaughtering Nabal and his family, ſhe uſed this Argument; Ne ſit in ſingultum cordis Domini mei in poſterum, leſt it be a corroſive to my Lords ſpirit afterward: and I profeſſe unto you I do beleeve, that had I beene at Edge hill (as ſome Miniſters were) againſt his Majeſtie, all the bloud that was there ſhed, would roare continually night and day in my conſcience; but the Lord I hope will ever preſerve the ſoule of his poore Miniſter, from the hearing of ſo hideous a cry.

Nay (Sir) may it not be imagined that all the bloud that hath beene ſhed throughout the Land in this unchriſtian and unnaturall Warre, ſhall in the concluſion be charged upon the Miniſters heads, both by God and Man? Some ſay of late that they are reſolved that this War againſt the King is lawfull. who hath reſolved them? Gods Word I am ſure hath not, who then? even ſuch and ſuch good Preachers; for my owne part I am not ambitious to be called good upon ſuch a ground, nor doe I beleeve that ever any Member of the Honourable Houſes of Parliament (their deſires at firſt were ſo right for God) either would or durſt have countenanced this buſineſſe, if they had not beene incouraged thereunto by their Prophets, ſed ſaepe in magiſtros ſcelera redierunt ſua, the blame in the end may overtake the ſinners: We may obſerve in Scripture how though Dathan and Abiram, Princes and Peeres of Iſrael, were ingaged in the inſurrection againſt Moſes and Aaron, yet becauſe Corah was a Levite, and a provoker unto it, he hath the name of it; 'tis call'd The conſpiracy and gainſaying of Corah, unto this day.

Sir, from theſe and ſuch like thoughts my reſolves are, as I told you at our laſt meeting, to endeavour by Gods grace to be able to ſay when I die, with S. Paul, I am free from the bloud of all men; Act. 20.26. and if any of my Brethren be offended hereat, rather then breake my reſolution, I ſhall even bid farewell unto my Brethren.

And yet (Sir) I hope you remember that I doe not goe all alone, ſome of my godly Brethren of the Miniſtry are of my judgement, who for their ability and faithfulneſſe in their calling, for their holineſſe and honeſty of life, have beene as well approved of, as any of the others when time was, although at this preſent they are diſcountenanced and defamed, for their bearing teſtimony to the truth of Jeſus, and their dutifull love unto their Soveraigne; ſome of whom (you know) I named unto you, and others I could name, but their bonds and impriſonments, their abuſes and reproaches, their being made the ſcorne of men and the outcaſts of the people doth ſave me that labour.

But for the matter of example: Sir, I ſpeake it without flattery, (as God knowes) there are few whom I have deſired more to be like then your ſelfe, ſuch an high reverence have I alwayes had of thoſe graces and gifts which our rich God hath beſtowed upon you, which in his ſervice you have heretofore to my apprehenſion moſt faithfully and unweariably expended: and indeed I beleeve your bare example in this buſineſſe, hath ſwayed more with many of our Brethren in theſe parts of Eſſex, then their owne judgements: (if a man may gueſſe at their judgements by their former Doctrines) they have truſted to your eyes and ſhut their owne, againſt their former received light: I am ſure many of the vulgar can alleadge no other Scripture (nor doe they thinke 'tis needfull) but Maſter Marſhals example, and the conformity of ſuch and ſuch good Miniſters thereunto; and I have been wondred at as the onely Owle of the corner, and judged to ſuffer all this moleſtation and perſecution (by beaſtly men, whoſe ſtinke of late diſpleaſed many) as a due puniſhment ſent of God for my diſſent in opinion from your ſelfe and the reſt of my reverend Brethren, unto whom before for ten yeares ſpace I was ſo well united: But (Sir) though I confeſſe you have beene a burning and a ſhining light, in which I have much rejoyced, and for which in ſecret I have often bleſſed the Lord, yet I muſt forſake you to follow that pillar of fire, Gods holy Word, which is the lampe to my feet, and muſt be the guide to my paths, while I walke in the wilderneſſe of this world: And I am ſure if you are ſtill your former ſelfe, you'le not diſtaſte me for ſo doing. As concerning thoſe my Brethren, who thinke ſo well of themſelves, that they would have me make their example my Scripture, (as many of the common people doe) I ſay but this, let them as their duty is, but make their owne example Gods Scripture, (conformable to that) and I am theirs as much as any: and to helpe them herein, let them but conſider of theſe aberrations which are in their preſent way, and which are the reaſons of my alienation from them.

Sect. 15 1. This their way is not the way of God, for in that, righteouſneſſe and peace,This way of reſiſtance is diſcovered to be, 1. Againſt the way of God. truth and love doe all meet, whereas none of theſe are viſible in this; experience ſhews that this is the way of ſtrife and debate, of lying and ſlandering, of malice and hatred, &c. inſomuch, that the Apoſtles words, Rom. 3.12. and following verſes, may be fitly ſpoken of thoſe that walke in it, They are all gone out of the way, they are altogether become unprofitable, there is none that doth good, their throat is an open ſepulchre, with their tongues they have uſed deceit, the poyſon of Aſpes is under their lippes, their mouth is full of curſing and bitterneſſe, their feet are ſwift to ſhed bloud, deſtruction and miſery are in their wayes, and the way of peace they have not knowne, nor will they know it; the Apoſtle concludes of ſuch conditioned men, that There is no feare of God before their eyes, and ſhall I goe with ſuch men in ſuch a way, God forbids me?

Prov. 1.10, 11, &c.My ſonne (ſayes he) if ſinners entiſe thee, conſent thou not; if they ſay, come let us lay waite for bloud, and lurke privily for the innocent without cauſe; let us ſwallow them up alive as the grave, and whole as thoſe that goe downe to the pit; we ſhall finde all precious ſubſtance, we ſhall fill our houſes with ſpoyle: that is, in a word, let us rob, plunder, and deſtroy, caſt in thy lot among us, &c. My ſonne, walke not in the way with them, for this is not the way of God; Mercy and truth are in his wayes, and all his paths are peace: Hoſ. 11.4. He drawes by the bands of Love, he rules by the Law of Love, and the ſervants of the Lord muſt be like the Lord, not men of ſtrife but gentle unto all, apt to teach, 2 Tim. 2.23. patient, in meekneſſe inſtructing thoſe that oppoſe. Jam. 1.17. S. James deſcribes the wiſedome that comes from above, and that which comes from beneath, by their fruits: O that my Brethren would but examine, of which kinde their preſent way and wiſedome is by the fruits thereof; and that they would conſider, whether thoſe that were made a gazing-ſtocke to others by reproaches and afflictions, Heb. 10.33, 34. that were ſpoiled of their goods (as ſome of us now are) were not in a better and more Chriſtian condition, then thoſe that offered theſe abuſes to them: and whether if themſelves were to appeare at Gods Barre (as one day they ſhall) they had not rather ſtand in the number of the ſpoiled, then of the ſpoilers; and whether if they and I were condemned to death, they for walking in the way of reſiſtance, and I for practiceing the duty of obedience, they had not rather be in my caſe (in reſpect of the cauſe of ſuffering) then in their owne: If any of you would but in earneſt aske your conſciences this queſtion, I dare ſay it would tell you that your way were not the way of God.

2. This your way deſtroyes the whole Law of God: Deſtructive to the whole Law of God. It becomes us who are Gods Miniſters, entruſted with his holy truths, to be faithfull unto every one of them; all Gods commands ought to be equally deare unto us: when time was, you were all faithfull to the fourth Commandement. You did runne well, who did hinder? My conſcience tells me that the fifth Commandement (being upon the ſtage of perſecution) muſt be as pretious to me now, as the fourth was then; and if Gods will ſo be, I muſt be as willing to ſuffer with and for that, though alone, as I was before in behalfe of the other with your company: Nay (Sir) as the ruine of one Jew would not ſatisfie Hamans malice, his aime was at the deſtruction of the whole Nation; ſo 'tis not the death of the fifth Commandement onely, that the unruly and bloudy Genius of theſe times thirſts after, it deſires rather (as may appeare) the extirpation of all, inſomuch, that if ever we had cauſe to cry, 'tis time for thee Lord to worke, for thy have made void thy Law; we have cauſe now.

For conſider, doth not the firſt Commandement require us to acknowledge onely one God, and him alone to be omnipotent, moſt bleſſed, and of an unerring ſpirit; and yet have we not many that would make a certaine peece of the Parliament Gods equall in theſe Attributes? doe they not intitle it the moſt bleſſed, infallible, omnipotent, and wonder-working Parliament? for my part I doe as truly honour the Parliament in a compleat ſence, as any poore Subject in England; and being rightly congregated, and joyntly compacted of Head and Members, I thinke it not fit for any inferiour to imagine it to erre in matters of State, and yet even then it may in matters of God, for there is no Scripture (that I know) to the contrary; I love the Parliament ſo well, that I had rather die, then be one of them that provoke God to ſuch jealouſie againſt it, as I feare they doe that call it by his names of omnipotent, and unerring, and moſt bleſſed. I have read what God did to the Spaniſh Navy in 88, that had the title of Invincible; and how the Pope and his Church have gone downe the winde, ſince Infallibility hath beene affixed to his Chaire by his flatterers. I have read alſo how the good King of Sweden did truly preſage his owne death, when he ſaw the people begin to give him more honour then was due to man:Act. 12. and Scripture tells us, how God ſmote Herod with wormes, becauſe he tooke to himſelfe from the peoples hands that honour which was Gods due: nor do I ſee how that part of the Parliament hath greatly proſpered, to the benefit either of Church or Common wealth, ſince thoſe high and divine titles by its adorers have beene given unto it. I have much wondred that among the late plenty of Ordinances, there hath not beene ſome one to inhibit people this Blaſphemy and Idolatry, doubtleſſe it affords ſuſpicion of little true love to the firſt Commandement.

So, is not reverence in Gods Houſe and Service, with a due regard to his Miniſters in the execution of their office, required in the ſecond Commandement? (as well as Superſtition forbidden?) and yet we ſee, 'tis counted ranke Popery to be more reverend there then other men, and want of zeale not to abuſe Gods Miniſters; yea prophaneneſſe and misbehaviour in Gods worſhip, and oppoſition to his ſervants are reckoned by ſome the beſt Characters of Religion, I dare affirme it from what I have read, and now ſee; that no people in the world, not they that worſhip the Devill himſelfe, are ſo rude and unmannerly in their actions of this nature, and to the Miniſters of their Religion, as ſome of ours are at this preſent, and yet there is no Law to puniſh them; nay, all Lawes are taken away (as they ſay) that were wont to reſtraine them: ſure (if this be ſo) 'tis a making void of the ſecond Commandement.

And concerning the third, we have thoſe (and they in favour too) that not onely thinke it lawfull for themſelves to breake thoſe oathes which they have formerly made in the preſence and name of God, but alſo (having as may ſeeme as good a faculty as the Pope) to diſpenſe with the breach of them in others, and teach and exhort others thereunto as a thing neceſſary, ſo it be in ordine ad cauſam, (as the Jeſuites ſpeake) to promote the good cauſe. Surely (Sir) I am much deceived if this be not the higheſt contempt that can be offered to the third Commandement; if God were in earneſt when he made it, hee will never hold them guiltleſſe that doe ſuch things againſt it.

And for the fourth, I wonder how that of late hath loſt the favour of ſome of them, who foure or five yeares agoe were ready to venture all they had to maintaine the dignity of it, did they onely endeavour to preſerve it till now, that it might periſh with its fellowes? or are all kinde of revellings or ſportings no ſinnes on the Lords Day, becauſe they are acted in this yeare of Jubilee, theſe bleſſed dayes of liberty (as they are called)? nay, are muſtering of men, (when there is no enemy nigh) plundering of men, murdering of men on the Lords Day, no violations of the Day? (it ſeemes ſo) for ſome of us on that day can exhort to nothing elſe: Surely (Sir) from preaching for, and approbation of ſuch doings, ſome will be ready to ſay, that we Miniſters indeavoured onely to preſerve the fourth Commandement heretofore, that our ſelves might deſtroy it now; and our feare onely was, leſt any ſhould be injurious to God beſide our ſelves.

And for the fifth Commandement, is there any thing required in that, which this generation will acknowledge as a duty; any thing forbidden therein, which it will yeild to be a ſinne? the Author of the late exhortation to repentance (publiſhed to the whole Nation) doth inſtance in no one direct breach of the fifth Commandement, to be confeſſed on the faſt day, indeed all bonds of duty and relation are preached aſunder to make way for liberty, the Subject may not onely reſiſt the King (ſaies the Weaver that is ſet up to preach in my Church) but alſo kill him in ſome caſes; and ſo the wife may kill her husband, and the childe may kill his father▪ and Surely Sir if ſuch preachers and Doctrines, muſt be forced upon a Miniſters people in ſpight of his teeth, I muſt needs feare that treaſon is hatching againſt the fifth Commandement, we muſt bid farewell to that very ſhortly.

And for the 6. which forbids murder, the Commiſſion to Kill, ſlay, and deſtroy, hath ſilenced that halfe a yeare ago, and he that kills moſt of the Kings beſt Subjects is thought worthy the beſt wages.

And for the ſeventh which inhibits uncleanneſſe, that is out of date too, ſince the Courts to puniſh that ſin went downe, people thinke they may get as many Baſtards as they will or can; for Lawes (they ſay) are ſuppreſſed for this very end, to incourage them to take their Liberty more cheerefully.

And for ſtealing, robbing, ſpoiling, rifling, violent taking away the goods of others, which are ſinnes againſt the eight Commandement, theſe (they ſay) they may do by an ordinance (a certaine thing above all Law) which though for my part I dare not beleeve, yet this I may ſay, the Land was never ſo full of theeves as now, and never leſſe force appeared in the Law to puniſh them.

And for lying and ſlandering (the breaches of the ninth Commandement) they are the maine trade of the times, the very foundation of reformation, to preach againſt them, in ſome mens apprehenſion ſpeakes us enemies to that, I know who was ſent for, to the Parliament by a Purſevant, for no other cauſe (that he knows of) but only for preaching againſt lying and ſlandering.

And for Covetouſneſſe (which the tenth Commandement gives charge againſt) Publicke faith hath taken ſuch a courſe to procreate and enlarge that ſin, as never (I thinke) was practiced before, by its promiſing payment out of the eſtates of Delinquents; which very device hath planted ſo much malice in mens hearts againſt thoſe they never ſaw, and ſo much covetouſneſſe of what is none of theirs, that many yeares paines in the Miniſtry will not be able to plucke up againe.

Thus Sir, together with the King, the Cuſtos utriuſque tabulae, both Tables themſelves of the divine Law are oppoſed and reſiſted, all Gods moſt holy Commandements together with his ſervants, are moſt injuriouſly made delinquents, & collecta vitia per tot aetates diu in nos redundant ſimul. And ſhall we the Miniſters who are entruſted of God to defend his Lawes, conſent or provoke to theſe breaches of them, to this injuſtice to them? O then how ſhall we anſwer it, when reddite rationem villicationis veſtrae ſhall be ſpoaken to us?

3.Inconſiſtent with the Goſpell of God. This new way of my Brethren is not onely deſtructive to the whole Law, but altogether inconſiſtent with the Goſpell, and the Spirit thereof, which is a meeke, patient, gentle, and obedient ſpirit, and it's way the humble, lowly, ſelfe denying way, the way of faith and not of fleſh; in fide non in ferro ſalutem eſſe, ſaies the Goſpell, our ſafety conſiſts in beleeveing not in fighting, our ſtrength is to fit ſtill, and to wait upon the Lord, not to reſiſt evill, but to overcome it with good; wheras my Brethrens way is (if they could) to overcome good with evill: for as our Saviour ſaid to the Jewes, many good workes have I done, for which of them do you ſtone mee? ſo our Soveraigne may ſay to them, many mercies you have enjoyed under the wing of my government, many yeares of peace under my protection, for which of them do you preach and ſtirre up my people to rebell againſt mee? O Sir, that we who are the Preachers and profeſſours of the Goſpell, ſhould delight to vex and greive the ſpirit thereof! O what a bleſſed advantage did the Lord afford us to diſcover the nature of this ſweet ſpirit, unto thoſe whom we judg'd our adverſaries, for the uniting of their hearts unto us in the waies of God! you know how Harſhneſſe and abuſe of power was condemned in the Biſhops, but have not ſome of us abuſed our liberty much more ſince we had it, to the making of greater diſtractions, and the raiſing of greater combuſtions, both in Church and Common-wealth then ere they did, have not ſome of our fingers beene heavier then the Biſhops Loynes, hath not rebellious Iudah juſtified her ſiſter Iſraell in all her wayes? O (Sir) I may truely ſay of this Church ſince ſome of us have bin ſo buſy, as Veleius Paterculus ſaid of the Roman State, that we are fallen a vitiis in prava, a pravis in praecipitia, from bad to worſe, frō worſe to worſt of all: (Sir) you may remember that above a yeare ago in a private letter I did warne you of theſe miſeries which I ſaw then beginning, and deſired you to apprehend the ſeaſon of prevention, and to take heed of walking in condemned paths, I hinted to you the occaſion, which God did offer you to illuſtrate the ſpirit of the Goſpell, and ſince that, even the laſt ſummer, I did publiſh to the world my ſmall treatiſe of the right nature and temper of that loving Spirit of the Goſpell, even to the ſame end that I might minde your ſelfe and the reſt of my Brethren of their duty in this particular: inſomuch that though I am iniuriouſly deprived of all my outward comforts, for not walking with my Brethren to the greife of that ſpirit, yet I have aboundance of peace and cheerefulneſſe from that ſpirit, for ſuch my diſcharge of duty to my Brethren: who I am ſure have beene failing unto mee; for were I in an errour, for not going with them, they ſhould have endeavoured my reſtoration with the ſpirit of meekeneſſe as the Apoſtle bids Gal. 6.1. and not have joyned with the wolves as ſome of them have done, for though I ſay little, yet I know ſomewhat: which of them have ever writ unto mee ſince my troubles? which of them have ever of their owne accords ſpoken to mee? they have all forſooke mee and ſtood a farre off, that they might make the ignorant world feare and loath mee. Nay when I have complained to ſome of them of my wrongs and begg'd their Counſell, they have ſlightly rejected mee with this anſwer: you muſt practice your owne Doctrine of paſſive obedience, for if your way be God's no doubt but he will carry you through it: which Anſwer (to my apprehenſion) ſounded like that of Iulian the Apoſtate to the Chriſtians complaining of wrongs done them: 'tis (ſaies he in ſcorne,) according to your Religion to ſuffer wrong, you muſt turne the other cheeke: or like that of them concerning our Saviour He truſted in God, let him deliver him if he will have him: well: though my ſufferings be not ſuch as my Doctrine requires, (becauſe I do not acknowledge them from whom I ſuffer to be my Soveraignes) yet I will truſt in God, and I know my God will helpe mee; But (Sir) this way of my Brethren towards mee is not the way of the Goſpell no more then is that wherein they walke towards their Soveraigne.

Contradicting the practice of Chriſtianity.4. Their way doth contradict the practice of Chriſtianity: in all ages no weapons but faith, and patience, prayers and teares, were wont to be acknowledged comely for a Chriſtian ſpecially for a Miniſter: coactus repugnare non novi (ſaies Ambroſe) dolere potero, potero flere, potera gemere, Lacrymae meae Arma ſunt tal • a enim munimenta ſunt Sacerdotis, aliter nec debeo, nec poſſum reſiſtere, I know not how to reſiſt, but I can weepe and ſigh and groane and pray; and indeed this is the way to conquer and ſilence our oppoſites, ſpecially if ſuperiour to us: Say not againe that theſe conditions concerne onely private men in their private way, for Sanctitas, pietas, fides, & patientia are not, at leſt ought not to be tantum privata bona or the proprieties only of private men, but they do beſt of all become publicke perſons, & in the diſcharge of their moſt publicke truſt: let mee ſpeake a bold word: I do not ſee how it would misbeſeeme a whole Parliament to imitate David that man after Gods own Heart, in their carriage to a King: of whom 'tis written, that when God had given him an advantage in the Cave and Tent, he did not uſe it to hurt his Soveraigne, or to diſarme him or tie his hands, but to diſcover his owne Loyalty of Heart unto him, and to confute thoſe intendements that were ſuſpected of him, by the whiſperings of Doeg and other ſlanderers: whereby he drew a Confeſſion from the Kings owne mouth of his righteouſneſſe and ſincerity: which was ten times more to Davids Honour, then if himſelfe had ſet forth an hundred Pamphlets of bitter invectives againſt the Kings doings; or 1000 Proteſtations to juſtify his owne Loyalty, or had had as many clawing Chaplaines to extoll him: and indeed this is the onely way to conquer a King, when ever he is contrary unto his people or ſo apprehended to be, 'tis that which the Scripture teacheth & which God bleſſeth: ſurely if it was thus prevalent with a Saul, much rather would it ſo be with a David if put in practice.

But (Sir) how ever others boggle with Religion, it is the duty of us Miniſters to looke to the Honour of Chriſtianity, whereof Martyrdome was wont to be the crowne, which this new way (to my apprehenſion) doth quite aboliſh and deny, for they that walke in it, doe ſeeme plainly to profeſſe that they have more need of Piſtols then of patience for their uſe: faith and prayer are meanes too contemptible for ſuch aſpireing ſpirits to truſt unto; and yet what gathered the Parliament firſt together but theſe? what did extract thoſe willing Acts of grace from His ſacred Majeſties hand at the beginning thereof, but onely theſe? we did run well in the right way, who did hinder, after a begining in the ſpirit ſhall we thinke to bring our worke to perfection by the Arme of fleſh? God will never ſuffer it: O (Sir) was ever our Holy profeſſion under that diſgrace and obloquy as now? by this practice of reſiſtance all thoſe unjuſt ſcandals which former Ages have caſt upon it are fully verified: wherefore let us now ceaſe to complaine that we are traduced to be ſeditious, rebellious, and diſobedient to Princes, for our paſſage in this way doth loudly ſpeake us guilty: one of the grand ſeducers of this generation, is ſo ſhameleſſe as to endeavour to acquit himſelfe of that true imputation, by ſaying that Luther was falſely ſtiled Tuba rebellionis, but had Luther beene of his ſpirit, he had juſtly deſerved that title; for if ever Parſons the Jeſuite was worthy of blame for his black mouth againſt his Soveraigne, and for endeavouring to ſeduce the Subjects from Allegeance, and to ſtirre them up unto Rebellion; the Author of that Pamphlet, intitled The glorious name of God the Lord of Hoſts, deſerves a cenſure, The Lord rebuke him in his due ſeaſon; I confeſſe the man hath good parts, if they were but ſanctified: I have (indeed) obſerved that 'tis the craft of ſome Preachers to ſpeake againſt thoſe ſinnes whereof themſelves are moſt guilty, (as he doth againſt Rebellion) that ſo the ſimple ſort might not perceive their diſhoneſty; but Lord let not my foot ever tread in their paths, nor let my ſoule ever come into their ſecrets: Machiavell is their Maſter, whoſe doctrine was Leoninae aſſuere vulpinam, to peece out the Lyons skinne with the Foxes; like Satan that roaring Lyon, they thirſt for bloud, and like Butchers dogges they yelpe for it, and yet they doe vulpinari too, pretend fairely to deceive the vulgar; but as Martyr Tindall at the ſtake prayed, Lord open the King of Englands eyes; ſo my prayer is and ſhall be, Lord open the people of Englands eyes, for many of them are ſeduced, blinded, led hood-winked into wayes of damnable errour by their teachers, which will be bitterneſſe in the end.

Oppoſite to the • lling of Mi • iſters.5. This way is directly oppoſite to the calling of us Miniſters: We are not entitled Filii Martis, but the Miniſters of Peace, of the God of Peace, and of the Goſpell of Peace, and our Maſters name is the Prince of Peace, and ſhall we ſtirre up to Warre? by what Authority? It would be more ſeemely to ſee us upon our knees betweene both Armies, when they are preparing to fight, beſeeching a Peace and Reconciliation betwixt them, then buſying our ſelves in exciting of either unto the Battaile; they were all lying Prophets that provoked Ahab to ſuch a buſineſſe, and poſſeſſed with a lying ſpirit, and ſhall I thruſt my ſelfe into that number? no, let me rather with ſimple ſingle Michaiah diſſwade from it, though I be ſmitten for it, both with hand and tongue, and fed (as I am) with the bread and water of affliction; I know that Coeleſtis ira quos premit miſeros facit, humana nullos, Gods diſpleaſure onely can make me miſerable, and not mans. Beſides, when you and I and the reſt of our Brethren were altogether in danger of a ſuffering condition, for defence of the fourth Commandement (as we apprehended,) and for our diſlike of illegall Innovations in Gods worſhip and ſervice; we did uſe in prayer to complaine unto God, that we were ſcandalized to be men of ſeditious ſpirits, turbulent, factious, and enemies to the peace both of Church and State: and we appealed to God that we were innocent, and begg'd of him occaſions to evidence the truth of our intentions againſt the defamation of our adverſaries; (and for my part in all this I was in earneſt:) Now God hath heard our prayers, freedome and opportunity is afforded to us, which I apprehend, is in part to try whether we did formerly diſſemble with him, or no. And truly (Sir) I dare not prove my ſelfe a mocker of God, I dare not but be the ſame now which I pretended then, although my portion is to be the out-caſt of you all for it; I had rather be ſtiled an Apoſtate for falling off from my Brethren, then prove my ſelfe an Apoſtate by forſaking the truth of God, and and diſgraceing my calling of the Miniſtery: I remember a paſſage which I have heard your ſelfe oft uſe in prayer, and it was this, Lord we are thine to doe withall as thou pleaſeſt, if thou ſhalt thinke us fit to be uſed ſtill in thy vineyard, we ſhall bleſſe thy name, and by thy grace endeavour to be faithfull; but if it ſeeme good to thee to throw us aſide as broken ſheards, to make us of all people the moſt uſeleſſe, unregarded, and contemptible, thy will be done. Sir, I have from theſe your words been moved through Gods grace, to labour to get a contentedneſſe of minde, to be alone the onely one of you all in ſuch a deſpicable condition, if God ſo pleaſe to order, and I finde (through divine mercy) that I have not altogether laboured in vaine.

6.Adverſe to common prudence. This way (wherein your ſelfe and many of our Brethren are ingaged) is contrary to common prudence: It is not wiſedome for any man with his neareſt and deareſt friends, to truſt himſelf in a ſuſpicious path, leſt unawares to himſelfe and them, he be on the ſudden in mediis malis, when as tempus cavendi nimis ſerum eſt. I remember how Peter in the High Prieſts Hall, not onely forſooke, but forſwore his Maſter, which before he intended not: And I have (ſince that time) often thought of your owne expreſſion to ſome of your neighbours, when I was laſt at your houſe: namely, that if you were but ſettled againe as quietly in Finchfield as once you were, Finchfield had never beene ſo ſweet unto you as it would be; which intimated to me, that you would not have walked ſo farre in this new way, if you had underſtood before what you now doe: indeed, we know ingagements have perſwaded a neceſſity of proceeding in a ſinfull path, for ſcelere velandum eſt ſcelus, is the Doctrine of ſome men, & ſuprema ſolent facere ſecuros mala; when Hazaell had fouled himſelfe in a treaſon againſt the King his Maſter and Soveraigne, he proved more vile, cruell, and bloudy, then himſelf before could poſſibly beleeve; what am I a dog, ſaies he to the Prophet, when he fore-told him of ſuch things: O (Sir) we learn'd it long agoe; facilis deſcenſus Averni; ſed revocare gradum,— Hic labor, hoc opus eſt.

Beſide, 'tis not wiſedome for a man to enter into a buſineſſe, whereof he cannot in probability ſee a faire concluſion: but I can ſee no good in Civill Warre, I take it to be abſolutely the worſt thing that can happen to a State, wherein the height of mens beſt hopes can come but to this, to venture and hazard their owne, to overthrow their friends and kindreds fortunes; 'tis commodious to none, but deſperate unthrifts, that they may cut their creditors throats without feare of the Gallowes: Sir, I have read, that Arma non ſervant modum, nec temperari facilè, nec reprimi poteſt, ſtricti enſis ira; 'tis eaſier to ſet men at oddes, then to make them friends; who is able to ſet bounds to the Sea, or put a period to the madneſſe of the people? and ſhould I joyne to blow the fire, to put weapons into their hands againſt their Prince the Lords Annointed? there will be no laſting comfort or ſafety in it: ſome ſayings that I learned long agoe ſticke ſtill in my remembrance, Nemo potentes aggredi tutus poteſt; & gravis ira regum eſt ſemper: and though vis magna eſt populi, Principis major tamen, common prudence therefore (though conſcience were aſleepe) ſhould forbid this way.

Diſſentive from the rules of Humanity.7. This way diſſenteth from the rules of Humanity: for 'tis not humane to returne hatred for good will, unkindneſſe for benefits: did Naball well in giving David occaſion to ſay, In vaine have I kept all that this fellow hath, ſo that nothing was miſſing of all that pertained to him, and he hath requited me evill for good: and ſhall we give the like occaſion to our Soveraigne? have not we all for theſe many yeares beene kept in ſafety under his arme? have we not beene miſerable ſince he hath beene barr'd of his will, and we of his protection? and is it now comely for us to ſay to him in his affliction, as ſome did to Chriſt upon the Croſſe, He ſaved others, let him now ſave himſelfe, if he be the annointed and choſen of God: David bad the daughters of Jeruſalem to weepe for Saul, for he had cloathed them in ſcarlet and other delights. But our Gracious Soveraigne hath not onely done ſo to us, but alſo (by maintaining the true Religion among us in peace) hath endeavoured to cloath us with the righteouſneſſe and robes of Chriſt, and ſhall we for this laugh at his ſorrows, and labour to enlarge them? for my part I doe confeſſe to Gods glory, and with thankes to him, that I have received ſome warmth of grace under the wing of His Majeſties Government, and have done (as I hope) ſome good in the Church of God under his defence; and ſhall I joyne with them that lift up the heele againſt him, and that ſay, We will not have this man to reigne (any longer) over us? the Lord keepe me from doing ſuch a thing. O (Sir) it was ill done of the Diſciples to ſleepe, when their Maſter was in an agony; it was more unkindly done of them to forſake him, when his enemies came out againſt him; but it was moſt villainouſly done of Judas, to goe along with thoſe that went to apprehend him: when ſome of my Brethren went Northward with the Souldiers againſt their Soveraigne, I could not but with teares thinke upon that paſſage of our Saviour, You come out as againſt a Theife with ſwords and ſtaves for to take me.

8. This way is againſt nature it ſelfe, Contrary to nature it ſelfe. for 'tis unnaturall to conſent to our owne deſtruction, and what elſe doe they that endeavour the ſuppreſſion of their Soveraigne? the word for a King is 〈 in non-Latin alphabet 〉 , which is derived of 〈 in non-Latin alphabet 〉 , that ſignifies the foot or baſe of a pillar, the ground or foundation of a building, and 〈 in non-Latin alphabet 〉 Atticè for 〈 in non-Latin alphabet 〉 , which ſignifies people, implying that a King is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the ground or foundation of the people, over whom he is a Governour; and as the foundation upholds the building, ſo the King doth them in their welfare and being; for take away the foundation and the building is downe: Kings doe not uſe to fall alone; Let us kill the heire, and the inheritance ſhall be ours, is no certaine conſequent. Pittifull it is to thinke how many honeſt and well-meaning men have ignorantly parted with their monies to deſtroy the Land that bred them, and to ſet men on worke to kill one another; 'tis true by other pretences their Preachers have provoked them to it: but publike faiths promiſe at the firſt to pay her debts if the Kingdome ſtood, viz. out of th'eſtates of Delinquents, was cauſe of ſuſpicion that there were intentions to put it to the hazard whether it ſhould ſtand or no, by making an aſſault againſt the Royall foundation, and the Noble pillars that did ſupport the building: and then the Commiſſion to kill, ſlay, and deſtroy all that raiſed, or conducted forces againſt thoſe who went with the ſame, (the King himſelfe not being excepted; though it might eaſily be apprehended that He and his faithfull Nobles would be conſtrained to gather ſtrength to defend themſelves) did ſpeak ſuch plaine Engliſh to my apprehenſion, that when the Chaire-man of the Committee threatned to make ſuch a report of me to the Houſe, as ſhould prove little to mine eaſe, unleſſe I would goe home and preach to promote that buſineſſe; I durſt not feare his threats to offend my conſcience: for I durſt not be ſo unnaturall to my deare Country, as to helpe forward its deſtruction, nor indeed ſo injurious to my unkinde neighbours, as to ſpurre them on to their owne hurt, whereunto already they are every way too forward; the Lord amend them: Pretences move not me, as they doe other men, when actions ſpeake a contrary language: the Phariſees in our Saviours time pretended they were for God, and Antichriſt now pretends he is for Chriſt, and the Rebels in Ireland pretend they are for the King, ſed quid verba audiam cum facta videam? I muſt not winke that I may not ſee; Eſau may be diſcovered by his hands, and ye ſhall know them by their fruits, ſayes our Saviour: there is I confeſſe but one meane (under mercy) beſide the Juſtice of the Kings cauſe, which gives me hope, that God may yet ſuſpend to deſtroy us utterly; and that is the courſe that hath beene taken of late, in caſting ſo many good Miniſters and Chriſtians of all ſorts, both noble and of low degree into priſon, the beſt place for prayer, and the beſt meanes to provoke thereto: the God of mercy inlarge all their hearts in the duty, and ſtirre their bowels.

Gainſaying reaſon.9. This way is againſt reaſon; for 'tis unreaſonable to proceed in that path wherein we ſee all others have periſhed before us: who that hath viewed in Sleidans Commentaries, the Story of the Anabaptiſts at Munſter, that can deny the proceedings of this generation to be like theirs? they pretended the cauſe of God, and againſt the ſuperſtition in Churches, and of Church-men, as alſo ſtrange lights and revelations, they endeavoured at the ruine of their Governours and Magiſtrates; and they had ſome Preachers of eminent note for gifts and abilities, as Bernard Rotman and others, that were aſſiſters in the buſineſſe, but did they prevaile and proſper in the end? nothing leſſe, much miſcheife indeed they did, and much bloud they ſhed of the beſt men, but the ſtrife did end in their owne deſtruction.

So who that hath obſerved in the French ſtory, the waies and doings of them that call'd themſelves the Holy League, in the daies of their Henry the 3d. but muſt needs ſay, that the practice of ſome Aſſociatours in this our nation againſt their Soveraigne, doth moſt notably in many particulars go parrallell with them? 'tis ſaid that the Preachers tongues (who were for that Holy League) did further their affaires more, then their ſouldiers ſwords, and that in thoſe daies it was more feared to ſpeake evill of a Page of ſuch or ſuch a Nobleman who was a Leaguer, then of the King himſelfe what ever reſpect was pretended to him.Maſſac. of France in the life of Hen. 3. Pag. 164. The intent of the Leaguers (ſaies the Hiſtorian) was to incroach upon the King, and to leave him nothing but a vaine ſhadow of Royall Authority, under the conduction and direction of their Tyranny: and as a Bridge to paſſe to this point, they indeavoured to make all his actions odious and intolerable; by their falſe charges and imputations, and in another place, they were altogether againſt peace, ſtirring up the poeple, to oppoſe the Kings deſires thereto, and the edict thereof: Pag. 8. But they pretended they were for God, for the Honour and increaſe of Religion, the utter extirpation of Hereſy, to preſerve the eſtate and crowne of the King, and to maintaine the rights and priviledges of the Subject; yet they ſwore obedience and ſervice to the Generall that ſhould be appointed over their fellowſhip, ingageing their lives, Honours, and eſtates, to adhere unto him, and all that would not aſſent to the Aſſociation, ſhould be perſecuted as Enemies to God, rebels to the State, and perturbatours of the publicke good, in which number were alſo reckoned thoſe that fell from it.

Let mee alleadge the Hiſtorians Expoſtulation with the Leaguers concerning their Pretences and doings.

What thinke you to doe, O you Leaguers, for God, for the faith, Pag. 8. and 9. for the King? you undertake Armes for God, who deſires nothing but peace: you publiſh Rebellion, he commands obedience: you trouble the reſt and quietneſſe of a Chriſtian King, God willeth us to endure at the hand of a Prince although he be a Pagan: you do it for God, whoſe name you call upon, and deny the power; you do it for God, who deteſts your actions, and knowes your thoughts; you do it for God, that will confound all thoſe, that breed confuſion among his people; you undertake wars for religion, and nothing hinders that, more then wars: you fight for Holineſſe; and yet you authorize blaſphemies, plant Atheiſme, impiety and deſpiſeing of Devotion in all places; you march under pretence of the Churches cauſe, and yet ſpoile the Clergy and deſtroy the Churches, &c.

You ſay 'tis for the King, if it be, where are his Commiſſions? if for his ſervice, where are his Commandements? if for him, why do you it without him? if for his obedience, wherfore do you adhere to the head of the League? can you ſerve two Maſters and be bound by one oath to two Contraries? &c. Know you not that all bearing of Armes is treaſon without the Kings Authority? that the Subjects cannot make any league without the Prince &c? and againe: Pardon mee, I beſeech you, (ſaies he) Noble Princes, Prelates, Lords, and Gentlemen, if I tell you that this fortreſſe which you build will be your overthrow, this fire you Kindle will burne your ſelves, theſe Knives you forge will be tempered in your owne entrailes, and that thereby you will leave neither of your ſelves, nor your League, but a moſt pitifull and ſhamefull memory, &c.

Pag. 170.Sir, I write but the Hiſtorians words, which I leave to your owne thoughts, concluding them with his relation of the Lord de Mandelot a Noble Perſonage of thoſe times, that it was to his great comfort upon his death-bed, that he had never ſubſcribed to that falſely ſtiled Holy League, but died conſtant in his religion and the ſervice of his King: and I am confident that all thoſe Noble Lords and Gentlemen among us, who in that, are like him, ſhall when they die, partake of his comforts in their Conſciences; but thoſe on the other ſide though they may helpe to butcher their Brethren and the Saints of God for a while, yet they ſhall have the ſame in the end at Gods hand, which thoſe Leaguers had, they ſhall ly downe in ſorrow.

I have read of the Carriages of Hacket and his fellowes in Queene Elizabeths daies, and find them the ſame in all reſpects with thoſe of ſome people now, onely thoſe were not ſo violent as theſe, becauſe not growne to that height and ſtrength: Their talke was much of the Government of Chriſt, and the ſetting up of that: They ſaid this could not be done, nor reformation come to this nation without bloud, they propheſied that there muſt be a great bickering, which would be very ſhort but ſharpe, theſe were their very words, which are alſo the language of theſe times: they boaſted that their ſide was an hundred thouſand ſtrong; and juſt that number do they boaſt of now; they went much upon blind propheſies, and had high conceipts of the merit of their owne faſtings and prayers, which is alſo the very fancy of this Generation; they defamed and belied the Queene that She was a favourer of the Popiſh Religion, as theſe do our King: They ſtirr'd up the people to advance their way, and publiſhed this poſition among them, It is the multitude and common ſort that muſt bring this worke to paſſe, and is not this the tenent and practice of theſe times? They endeavoured indeed to engage ſome of the Nobility and inferiour Magiſtrates, with themſelves in the quarrell againſt the Queene and her Government, but thoſe were more wiſe and godly then to be ſo deluded: Now what the end of Hacket and his fellowes was, the ſtory tels us, and reaſon ſaies other mens harmes ſhould make us wary.

Nay (Sir) I have alſo obſerved with diligence what Joſephus tels of the manners, waies, and words of the ſeditious in Jeruſalem, when that City was deſtroyed by Titus Veſpatian, and finding the ſame ſo fully conſonant to the qualities of our reſiſting ſpirits, I confeſſe I have often feared the like Conſequence: I will name ſome few particulars unto you, and leave them alſo to your owne thoughts and Conſcience for Application.

1. They were divided among themſelves, and would not be perſwaded to lay downe their hatred towards each other, yea they killed thoſe that moved thereto, and ſaid plainely we will not leave our Enmity. one was ſlaughtered but for making this prayer: O Lord plant among the children of Iſraell freindſhip and Brotherhood, take away from them this hatred that is riſen of nothing, & let not the one prevaile againſt the other, ſeeing they be all thy ſervants and the children of thy Covenant.

2. They alſo at that time of diviſion fell off from their obedience to Caeſar who was their King; indeed they had beene brewing of that revolt in their purpoſes, many yeares before; as appeares by that advice of Agrippa unto them (mentioned by Joſephus) Be not haſty I beſeech you of Liberty: for many ſeeking Liberty have fallen into further Captivity and greater Bondage.

3. It was a fault among them, not onely to be peaceable and Godly, but alſo to be rich; for the Captaines of the Conſpiracy with Cut-throats like themſelves, would lay hands on the rich men of the City, and ſpoile them of their goods pretending they had ſent letters to Veſpatian (their right Governour) to betray the City to him; which by the Teſtimony of godleſſe perſons of their owne Company, limbes of the Devill (as the Story calls them) they would prove, and thereupon ſpoile them of their goods, put them into priſon, and condemne them to death for Rebels.

4. They held the Judges in awe, threatening that unleſſe they did give ſentence upon thoſe they brought before them, they ſhould go themſelves the ſame way.

5. They were of ſuch contradictive ſpirits, that if any whom they perſecuted, did but requeſt ought at their hands, for that cauſe they would deny it: when Gorinion a good rich man, being condemned for his wealth, and his honeſty, deſired but buriall, they anſwered if he had not deſired it they would have granted it, but ſince he was ſo bold to aſke it, he ſhould not have it, and ſo threw his body being ſlaine unto the beaſts.

6. They made one Pavi the ſonne of Peniell a Carterly Husbandman (ignorant of what belonged to the Preiſts office) High Preiſt: for ſaies the Story, they held the Preiſthood and ſervice of God, but as toies, gaudes; and trifles, though they pretended that all they did was for it.

7. When Joſephus (being ſent by Titus with promiſe of favour, if they would ſubmit) did make an Oration to them, diſſwading from reſiſting Caeſar their Soveraigne, alleadging many Scriptures againſt their way, telling them withall that their fathers did never prevaile with ſpeare and ſhield, but with prayer, repentance, and pureneſſe of heart; inſtanceing in Abraham, Jacob, Moſes, David, and Ezekiah's examples: they did uſe all meanes that poſſibly they could, to doe him ſome miſchiefe.

8. When Titus himſelfe, who for his ſweet diſpoſition was intituled Amor & deliciae humani generis, the Carolus of that age; in pity to the poore ſeduced hunger-ſterved people, did with all compaſſion and promiſe of mercy, perſwade them not to ſuffer themſelves to be deſtroyed; they would not beleeve him, nor ſuffer the people to yeild unto him, but railed upon him, and abuſed him moſt ſhamefully, endeavouring from the walls to doe him hurt: who for all this when hee heard of the number of their ſlaine, he would lift up his eyes to Heaven, and ſay, 'Tis well knowne to thee O Lord of Heaven, that I am not the cauſe of theſe evils, for I deſired to be at peace with them oftner then once, but the ſeditious evermore would nothing but warre, warre.

9. They pretended in all their rebellion that they fought for the Lords cauſe, for the Law and Religion of their God: which the Romanes had no purpoſe to debarre them of, nor indeed had they that ſo pretended, the leaſt ſparke of Gods feare in them, as appeares by the Proclamation of one of the Captaines to gather Souldiers together, which was in theſe words: Whoſoever liſteth to be rid of his Maſter, or hath received any injury, and deſires to be revenged, or that cannot abide the rule of any, or that is in debate or in feare of creditors, or that hath ſhed innocent bloud, or that lurketh in ſecret for feare of the Law; whoever is diſpoſed to rob and rifle, to doe injury or wrong, to haunt whores, to ſteale and murder, to eate and drinke at other mens coſt, without labour of his owne hands; let him reſort unto me, and I will deliver him from the yoke and danger of the Lawes, and will finde him his fill of booties and ſpoyles.

10. They had their lying Prophets, that prophecied to the laſt, yea when the Temple was burnt, and divers of the obſtinate Prieſts had leapt into the fire; theſe Prophets ſtill ſtirr'd up the people to play the men, and to reſiſt their enemies, telling them, that the Temple ſhould be builded by it ſelfe without hands, that God would declare his power unto the Romanes, who now did glory in themſelves, that they had overcome the Jewes: and thus the poore people were befooled, partly by their ſeditious Captaines, and partly by their lying Prophets, untill the whole Nation in a ſort was ſlaughter'd, and that noble Citie quite deſtroyed: Deus nobis avertat omen. Sir, theſe thoughts have wrought with me.

10. This way of my Brethren is againſt our oath of Allegeance, Againſt our oath of Alleageance. an Oath is a moſt ſacred and regardable thing; God the avenger is thereby call'd to witneſſe the truth of our hearts in what we ſay, or promiſe: This Oath of Allegeance I have taken ſeaven or eight ſeverall times unto His Majeſtie; had it beene but once, I ſhould not dare to breake it: I remember that place in Ezekiell, Ezek. 17. v. 15. ad 30. where the Lord ſaith concerning the King and people of Jeruſalem, (who had deſpiſed their oath of Allegeance, and broke their Covenant made to the King of Babylon) they ſhall not be delivered, they ſhall not eſcape ſevere puniſhment; 'tis expreſſed over and over by the ſpirit, to ſhew how highly God is incenſed for ſuch a ſin, and though it was made unto an Heathen Prince, yet v. 19. the Lord calls it his Oath, becauſe made in his name and preſence (as all oaths are) and himſelfe ſweares, as hee lives, It ſhall be recompenced upon the breakers heads; and ſo it was moſt heavily: for as S. Chryſoſtome upon the matter ſayes, Ʋbique ignis graſſabatur Barbaricus, juramento ignem ducente, & flammam paſſim circumagente; the Barbarian fire every where ſpoyled, the violated oath led the fire, and carried the flame about from place to place: nor can I forget how that oath which was made to the Gibeonites, Joſh. 9. though on their parts obtained by fraud, was to be kept inviolably, becauſe a ſacred tye, and how the breach thereof was puniſhed afterward in Davids time, by three years famine, and the death of ſeaven of Sauls ſonnes: for that Saul to pleaſe the people to ſhew his zeale to them, had ſlaine the Gibeonites againſt the oath which his fore-fathers had made;2 Sam. 21.2. from whence we may learne 2 things: Firſt, That Princes may endanger their Poſterities and Kingdomes welfare, to the ſeverity of Gods diſpleaſure, by humouring their people in all things. Secondly, That the violation of an Oath, though but once made, and by fore-fathers unto ſlaves and ſervants, ſhall be ſure by the Lord to be ſharpely puniſhed upon the violators, or their poſterity: and if ſo, then much more will God moſt ſurely avenge the wilfull breach of a Subjects oath, ſo often renewed and taken in Gods name and preſence unto his Soveraigne. Sir, we Miniſters were wont upon the Faſt dayes (when with our people we renewed our vowes & covenants with the Lord) to declare the high danger and penalty of breach of oathes; and is it honeſt or comely for us now by our doctrines and examples, to confute our former ſelves, and drive our poore ignorant ſheepe upon their aſſured deſtruction; God forbid that ever my ſoule ſhould conſent thereto.

Oppoſite to our late Proteſtation.But in the laſt place of all, this way of my Brethren directly oppoſeth our late Proteſtation, which I thinke my ſelfe bound in conſcience to keepe, ſo farre as lawfully I may: therein I promiſe to maintaine to the uttermoſt of my power, The Kings Majeſties Perſon, Honour and Eſtate; but if I goe in this way I muſt oppoſe His Majeſties Perſon, and (as it ſeemes) hold that 'tis lawfull to reſiſt His Perſonall will in behalfe of His Legall; (though this be not ſo much as mentioned in the Proteſtation); and I muſt (as others doe) extenuate His Name and Honour, by venting confidently as truths what ever evill I heare of Him; I muſt be glad to heare that His eſtate is with-held from Him (as Himſelfe complaines) and imployed againſt Himſelfe: and I muſt hope (as others ſpeak) that meere poverty and neceſſity will at length make him humble himſelfe, and ſubmit unto his people. No (Sir) rather then I will thus willingly breake my Proteſtation, Let the enemy perſecute my ſoule and take it, let him throw my life downe to ground, and lay my credit in the duſt.

But this is not all, I muſt joyne to bring in Popery, contrary to my Proteſtation too: for (Sir) I beleeve there be more points of Popery then one, Superſtition alone doth not make up the religion of Antichriſt; in this very way of yours are many tenents and points thereof, beſides a great deale of its practice: let me inſtance in a few of many particulars.

1. The Doctrine of reſiſting Princes is a Doctrine of Popery, which is now maintained with ſword and ſpeare, and all weapons of warre; the Doctrine of calling Kings to account by their Subjects, was the opinion of Pope Hildebrand, the brat of his braine, he hatch'd it, and ſhall I breake my Proteſtation to ſet up Pope Hildebrand?

2. That there is an infallibility of judgement in ſome men, is a point of Popery, and ſo it is that men may abſolve from oaths, and they are dangerous points too; the one is the ground of all errours in the Church, and the other the cauſe of all diſturbance in the State, and theſe two points are now preached and practiced by ſome of them that walke in the new way.

3. To beleeve in the creature is a point of Popery, the Papiſts ſay they beleeve in the Church; and I have heard His Majeſtie found fault withall, becauſe in his pious and convincing Declarations he ſayes, that he truſts in God, and in his providence: whereas (ſaid the fault finder) he ought to have ſaid, He truſted in His Parliament.

4. No faith (ſayes the Papiſt) is to be kept with Hereticks, (ſo they call good Proteſtants) no faith is to be kept with Malignants, ſay ſome amongſt us, (for ſo they call good Subjects:) Memento homo quod Gibellinus es, remember friend you are a Royalliſt, was ſufficient matter to condemne a man of old among them, and ſo 'tis now among us.

5. The Doctrine of merit is a Popiſh tenent, and is not that daily preached by ſome, unto thoſe that go forth in this warre againſt the King; even as the Friers of old were wont to promiſe ſalvation to all that promoted the warre of the Pilgrims to the Holy land, and againſt the Chriſtians of Merindoll and Cabriers, ſo do ſome of our preachers warrant ſalvation, to all thoſe that die in this their cauſe, whereas Damnation is threatened unto the contrary parties.

6. The Doctrine of Popery is a Doctrine of Lies▪ what is their way of preaching but a telling of tales and lies, againſt thoſe whom they call Hereticks; and of the forged Miracles done by their owne Saints? and is not that the manner of thoſe Preachers that are for this new way? do they not fill their ſermons with fearefull tales of thoſe whom they count their Enemies, and with miracles (as it were) of thoſe on their owne ſide?

7. Hath it not beene counted Popery, to preſſe the precepts of men with more eagerneſſe then thoſe of God, and to puniſh the neglect of them with greater ſeverity then the breach of divine Lawes? and may not men now a daies, breake the righteous Lawes of God, ſteale, rob, and ſpoile their neighbours, perſecute Gods Miniſters, prophane his worſhip and deface his houſes, with impunity, nay with commendation for their zeale and care of the cauſe? but if any for conſcience ſake forbeare to give a ready obedience to a burdenſome ordinance of man, which perhaps too he cannot poſſibly ſtand under, ſhall he not be priſoned and plundered, his living taken from him if he be a Miniſter, and his people poyſond with the intruſion of ſome falſe teacher?

8. The Doctrine of Popery is a Doctrine of Pride all muſt ſubmit to the Pope and his Popelings, he for his part will be judged by none, but all muſt be judged by him; from which condition, he is called by the Apoſtle Antichriſt, becauſe he advanceth himſelfe againſt all that is called God, which is the title of Kings and Princes▪ and is not this ſuperlativeneſſe of ſpirit manifeſt among us? nay do not our Brethren of the new way aime at a farre greater power over men, then the Biſhops had of late, whom for that cauſe they counted Popiſh? what did thoſe wordes elſe of one in my hearing diſcover: We ſhall (ſaies he) be as much troubled with the Juſtices of Peace, as we were before with the Biſhops, if there be not ſome order taken with them: and that device of another, that for the government of the Church we onely that had beene moleſted by the Biſhops ſhould be imployed in that, and they that had before beene any way Prelaticall, ſhould have nothing at all to do therein: Sir, thoſe expreſſions and ſuch like did (I muſt confeſſe) begin to worke the firſt ſuſpicion in me of my Brethren: I (before) did thinke they had all endeavoured as I did, at the reformation of evill, and not at their owne ſupremacy, both over their Brethren, and the Gentry too; therefore for my part I ſhall rather chooſe to walke in the low way alone, then in that High way with them.

9. The Doctrine of Popery hath alwaies beene a Doctrine of violence and cruelty, the whole booke of Martyrs doth ſufficiently ſhew it; and may it not be ſaid of them that pretend they are the reformers of Popery amongſt us, that deſtruction and violence are in their waies? for their cruelty, I thinke that reverend Brother of ours, did ſufficiently intimate it by the reſolution he gave to a tender Conſcience deſireing to know whether it were lawfull to lend or give mony to maintaine this warre againſt the King: His Anſwer, as I heard, was Affirmative, and his reaſon was taken from the Examples of Succoth and Penuell who were rent with briars and thornes when the Captaine returned, becauſe they had not given him their aſſiſtance; and to prevent a like puniſhment he concluded it was lawfull to give; the reſolution was doughty, but it inferr'd Cruelty in the exactors: And ſo my ſelfe talkeing with another about this buſineſſe of plate and money, his judgement was, we had better give then not, for if the King prevailed, wee were like to find mercy from him, for he was gratious and pitifull, and would in his Princely compaſſion conſider the inforcement that was uſed upon us, and the danger we were in; but if they prevailed on the other ſide, nothing but cruelty in the exceſſe could be expected from them; could their any more be ſaid of the Papiſts?

It is true as the Papiſts cry out of the Cruelty of the Proteſtants, ſo do they, of thoſe of the Kings party, but why do men practice themſelves what they condemne in others?Author of the Pamphlet called, The glorious Name of God, &c. Pag 21. How cruelly they of the Kings ſide demeane themſelves I know not; but this I know however that unreverend ſpeaker is pleaſed to call the Nobility and Gentry with the King, clouts, and ragges, and wiſpes, appointed of God to ſcoure ſuch uncleane veſſels as himſelfe is; yet they are better bred then thoſe perſons emploied to plunder and ſpoile us, and a Noble, Gentile ſpirit ordinarily ſcornes Cruelty.

Secondly thoſe Declarations that come from His Majeſtie, if as we are urged to beleeve, are made by his Cavaleers, we may ſay their breath is not ſo nauſeous, to the apprehenſion of a Goſpellike ſpirit as that of others, we do not meet with Kill, ſlay, and deſtroy in any of theſe expreſſes, which indeed is the Language of Antichriſt, who is therefore called Apollyon a deſtroier; where ever I heare Kill, ſlay and deſtroy: I conceive it to be the Language of Abaddon.

Nay in one thing more let me ſhew you the Spirit of Antichriſt in this new way: As the aime of the wicked Papiſts hath beene cheifely to defile mens Conſciences, and to deſtroy their ſoules, by labouring to perſwade them by promiſes and threats to recant and deny the truth of God which they have profeſſed, as is evident by many examples in the booke of Martyrs: and becauſe they would not do that, therefore was that mercy leſſe Cruelty excerciſed upon them: ſo is it the faſhion now, I can ſpeake it by experience: when I had beene a priſoner for preaching the truth of Jeſus the ſpace of ſeventeene dayes, I addreſſed my ſelfe unto that member, who (by ſeduction onely as I hope) was made the firſt inſtrument of my drunken adverſary to bring me into trouble, (for I thought it my duty out of love to his ſoule, to deny my ſelfe and beg a plaiſter from that hand, that moſt unjuſtly had given the wound) and to this end I obteined your moſt friendly and brotherly letter unto him: but what did I meet withall, a ſerious perſuaſion to recant, whereto I anſwered that I durſt not deny the truth of God which I had preached; He moſt diſcreetly replied, yea but the truth muſt not be ſpoken at all times: I humbly anſwered, that a divine truth is then in ſpeciall to be ſpoken and mainteined by them that are entruſted with it of God when 'tis in danger to be loſt; which he alſo denied, (but (as be ſaid) his buſineſſe was ſuch, that he could not ſtand to argue the caſe with me:) by which I gathered, that if I would have defiled my conſcience in diſclaiming that depoſitum which God had committed to my charge, I might haply at this preſent have enjoyed my living and the Society of my wife and children: But (Sir) I did ſee the Hand of God bringing me before the Parliament, as well as the hand of that member; and although perhaps he brought me upon the ſtage of trouble, that I might deny the truth of God, yet I am ſure Gods end was that I might confeſſe the ſame to his glory, and truly He muſt pardon me, if I endeavour to ſatisfy Gods expectation before his: for I am more beholding to God then I am to him.