for this let them produce their patents that we may beleeve them or else the conclusion is in force against them to convict them of usurpation breach of order and injury Sect. 3. But now what saith Mr. Goodwin to this pag. 3. As our Saviour saith The Sabath was not made for man but man for the Sabath So certain it is that callings were made for man and not man for callings Therefore as the law of the Sabath was to give way to the necessities of men so the law of callings c. therefore unles it can be proved that there was no necessity lying on the Army to garble the Parliament Their exceeding their callings will not illegitemate their actions Answ 1. That saying of our Saviour that the Sabath was not made for man c. was not utter'd by him to show that the action of the Desciples in plucking and eating the ears of corne was warranted by necessity against the command of the Sabath but that it was not within the prohibition of workes on the Sabath which ordinarily is restrained to works of a civill or servile nature not to naturall refreshment which is alwayes indulged on the Sabath and so that work of mercy is not under the prohibition for the plucking of the eares of corn when they were n the field was no more then drawing drink out of a vessel and of this opinion is learned Chemnitius Hoc Christus it a defendit ut simul ostendat extra casum contempus publici ministerii et turbationis cultus sabati propter otium externum Sabati hominem ne levi quidē incommodo assiciendum By this Christ doth so defend his Desciples as withall he shews that out of the case of contempt of the publike ministery and disturbance of the worships of the Sabath for the externall rest of the Sabath a man is not to undergo the least dammage So that in his judgement though the other arguments shew what is lawfull in case of necessity so à Majori clears the disciples yet this argument shews this was not in the prohibition of works on the Sabath 2. The rest of the Sabath and keeping within our callings are duties we owe to God by vertue of commands of a far different condition The one by a command positive as that of the Sabath the other by a law naturall as the fifth commandment that commands every one to observe their ranks and duties in them Now commandments that are positive are to give way to duties naturall Sacrifice to mercy The rest of the Sabath not to the life only but to the cheerfulnesse and welbeing of man as the instance of the disciples who were not in danger of death if they had fasted a little longer but of inconvenience But I hope Mr. Goodwin will not judge that danger of inconveniency should make every man or party of power turn controulers of magistracy Not onely Vzziah that wantonly 2 Chron. 26. but Saul who out of fear of inconveniencie 1 Sam. 13.11 12 13 14 yea and Vzzah who as he thought was a case of necessity put his hand without the call to the work of a Priest aswell as the former reproved and smitten 1 Chron. 13.9.20 And if there be any case wherein necessity amounts to a calling it must be where that necessity ingageth to a duty that ought to take place before this Commandment for order amongst men as that for saving life c. And then the danger must be apparent not probable onely to some and disputable for else he shall run against an undoubted rule upon an uncertain exception 2. It must be imminent so that no other means is left or possible in an ordinary way 3. And illegall as when any whether Magistrate or other is about to act mischief to the persons of others without or against law But if a mans life be in danger in a legal way though unjustly A man may not himself nor ought others to resist authority armed with law for that were to take away all honor and opportunity of Martyrdom The servant who hath a froward unjust Master is according to Christ's example to be patient though he suffer unjustly committing his cause to him that judgeth righteously (a) 1 Pet. 2.18 19 20 21 22 2. though many times the servant hath strength enough to bind his exorbitant Master And such should be the carriage of private Christians to hard magistrates executing hard laws But now that there was no danger evident imminent and against the laws of the Nation to urge the Army so to force the Parliament shal be afterwards cleared Sect. 4. But secondly Mr. Goodwin hath found out a new fancy if the former fail him but that is such a feeble one that I question whether he be serious in it for he takes the boldnesse to affirm that the Army did not exceed the bounds of their calling in their force upon the Parliament men and he would seeme to prove it pag. 3. for saith he their calling and commission was to act in the capacity of souldiers for the peace liberty and safety of the Kingdom c. But here first I must minde him that the Army themselves have mand his market for they who know better the purport of their own commission then he and whom he flatteringly tells in his Epistle dedicatory that he doubts not but they were satisfied in the righteousnesse of their actions from heaven before they were in being roundly confesse in their answer to the demands of the remnant of the House touching their Members Jan. 3. 1648. That their restrayning the Members was a course in it self Irregular and UNIUSTIFIABLE but by honest intentions and extraordinany necessity whereby they plainly disclaim any call by the tenour of their Commission But least any in such times as these when men many times are imprisoned first and shew of just occasion is gladly laid hold on afterwards This false plea might be made use of though it were not at first thought of I will examine what he saith he inlargeth himself nor did their Commission I presume limit or conclude their judgments to any kind of enemies c. But I presume their Commission was to bear armes to remove evill Councellers from the King and bring him back to his Parliament and to endeavour the subduing of all them that were in armes against the Parliament or the welfare of the Kingdom and as I am informed they were still to be regulated in their proceedings by the Judgement of both Houses of Parliament which any man may easily beleeve for that the Parliament should give them a Commission inabling them to judge of their Councells and imprison their persons if they answered not their new illuminated fancies for they must be judges what grounds are competent to make men enemies is so far from policy reason or common sence that I wonder any man of judgement should aver it in print But saith he again Page 4. If it shall
indignisint qui eo sunt evecti By that name of powers they are tropidully understood which are lacâ—d in those dignities that we â—ay know this subjection is to be given to the Powers though they are unworthy that are advanc'd to them Besides all that can be hinted in the name of Powers so often used is but according to the distinction between the will Authority of the Magistrate for conscience sake further then it is cloathed with Power that is legally and that is plainly the inraning of Pareus cited by you He names Powers rather then Kings and Princes for in the persons vices 〈◊〉 causes of disobedience are found therefore he would have the Powers different from the persons That is their corruptions will put them on to seek to have their will a Law their Power extends no farther then Law nor further are wee bound to obey But what need we stand upon this terme any longer sith S. Peter expresly mentioneth the persons both of the King as Supreame and all that are in Authoty under him Therefore Mr Goodw. without just ground Limits the subjection to Magistrates only while they act regularly and with a single eye on procurement of Good Though I doubt not but our Parliament men feised for endeavouring agreement with King were both regular in their way and aimes I may conclude therefore for all Mr Goodwins sleek Apology the Armies forcible Act upon the Parliament stands convict of grievous guilt and yet we see the old adage â—â—ue Durum telum necessitas for behold that Army that hath so often prevailed against the sharped weapons of their Enemies fallen and expiring in their honours vanquisht by this one poore dart of preâ—ended necessity And yet this Act of theirs that is so unwarrantable in it selfe is made much more abominable by the intention of it which the issue discovers for its evident it was to make a Party to proceed to the deposition and destruction of the King if God prevent them not A thing directly contrary to their sworn Allegeance to the Doctrine of the Church of England to which they are also engaged by Protestation to the constant Profession of the Parliament in generall their partakers in their Apologeticall Declarations and * Amongst whâ—â—â— Mister 〈◊〉 〈◊〉 in his Anti cavalierisme hath spo 〈◊〉 as plain and sensibly as any That it is a just Prerogative of Persons of Kings to be secure from the violence of men in what causes soever and their lives to be as consecrated corn meet to bee reaped and gathered onely by the hand of God himselfe with other words which may be seen 〈…〉 sent unto him by a learned godly and â—orthy Knight Sir â—ra Netheâ—sole Books whereby they engaged many people in their quarrell who will now detest the present Act the more because they have been made somewhat to contribute to it by the former hypocrifie and present treachery of others And this also heightens the injury of the Armies Act that they should exclude the Trustees of so many Shieres Cities and Burroughes when a thing of so great a concernment to them as the life of their King is to come in question is this justice If their Trustees be degenerate should they not have leave and time to have chosen other before such a matter had been taken in hand For that of Aquinas you cited to no purpose pag. 15. will not take place here neither for you confesse their choyce was good but the men are degenerate I may therefore conclude little reason had Mr Goodwin to conclude his Book with such hyperbolicall that I say not blasphemous flattery as to compare so sinfull an Act of the Army to the sufferings of Jesus Christ to save a lost world c. But the conclusion sutes with the premises both Popish for its the manner of Papists to extoll their assassinates so they doe it with a good intent adificandicausa and in case of necessity to save the lives or prevent the ruines of many Catholiks And I now seriously propose it to Mr Goodwin and his Associates Whether the necâ—ssity harpt upon be any other then danger to a sort of people in the land that out of pretended new Light would live exempt from the ordinary and received rules of Government Danger I say to such lest they should meet with trouble loose those preferments and that Ruledome that they draw and many times usurpt to themselves in Parliament City Countrey by the Power of the sword intrusted to more Publike ends If this be the necessity as there be hints many that it is How much more suteable were it for men of conscience not to disturb the Treaty for Peace but interpose in it for their own Interest And if they think exemption from the coercieve Power of the civill sword in matters of Religion be a native Liberty of Christians Let them desire it may be debated freely before a free Parliament and if we convince not the impiety and iniquity of it let them carry it If they fall short in that yet whatever indulgence may bee consistent with duty to Truth and the peace of the Church will never be denyed them Oh! did any relenting appeare to procure return from those irregular wayes how would all godly hearts imbrace them with joy looking on them in their irregularities past as men under a strong tentation and with consideration that they also may be tempted But if they bee resolved that what they have usurpt they will hold I hope I shall noâ— I am sure I need not envie their slippery places for when they have done Gods whole work on those under their opprâ—ssive power I am confident God will visit the fruit of the great hearts of this aspiring Faction and the glory of their high looks DEO GLORIA FINIS
perjured but by this necessitie the oath was not binding so breach of the oath was not perjurie For so the Papists say in making it excuse theft in case of necessitie taking what is anothers ceaseth to be theft and yet this Mr. to Goowin I suppose likes not for he saith We may not lye in case of necessitie and not to steale is a command of the same stampe It being therefore clear that the act of the Army was both against their Word and Oath and Mr. Goodwin confesseth that necessity dispenseth not with an Oath or a Ly. I need adde nothing to what he saith concerning humane Lawes Though I must tell him that many humane Lawes are but the backing of Divine Lawes with civill sanction and penalties because carnall men are senseles of sin against God and fearlesse of his threatnings and such lawes are as indispensable as the Laws of God themselves being but the Laws of God put out in a Politicall dresse And such is the Law of man for private men to be subject to the Lawes and Votes of those that are clothed with authority over them thus far as not to resist them or rise up in rebellion against them for this is required by a Law that Commands things morally intrinsecally good and forbids the contrary Honour thy Father and thy Mother and so much for that Objection also But he proceedes to another Objection That at least many of the Parliament men disturbed in their way were religious and conscientious men and voted and acted what they did conscienciously judging the course they steered safest c. And is it not contrary to Reason and Religion That such men upon so faire an account should be used so fowlly But I would rather frame the Objection thus when wise and conscientious men cloathed with authority do act conscientiously and according to their best skill determine a way for publique weale No private persons can have place left for the plea of such a necessity as may authorise them against the rules of order to resist them For that necessity that dispenseth with Lawes must not be probable only and disputable among men of equall parts and integrity But apparant and imminent which the conscientiousnesse of the Members opprest proclames to be otherwayes in the case in hand But now what saith he 1 After an oblique reflection upon their Religion in a parenthesis hee answers though they be religious yet they be men and so have not that Divine prerogative James 1.13 to be untemptable to evill and then addes an uncharitable and to men in authority an arrogant insinuation They that are capable of receiving of gifts or of any inordinacy in their desires after earthly accommodations how wise soever are jubject to have their eyes blinded But doth hee not see how this may be retorted are the army above temptations Above ordinances some may be and that is to be overcome of temptations but above temptations he will not say they are I suppose And do not the Army and their party receive gifts and accommodations who equall to them in this Kingdome many of them from so meane and defective a condition riseu to such a shining condition Besides though the Parliament men be not untemptible their determinations are uncontrouleable by inferiours as subject to temptations and possessing more advantages by distractions then they were like to get at least most of them to themselves in particular by accommodations Secondly saith he when men are religious onely to a mediocrity and withall servile in their judgements to some principles with great confidences obtruded on their consciences for sacred truthes and yet full of enmity to a thorough dependance on God they may become twofold more the children of feare and more capable of dismall impressions from the World By which obscure passage I confesse I know not what he glanceth at But me thinks he hath no great cause to upbrayd them with feare who did with that resolution reject the motion of such an Army and after a Vote so highly crosse to their designe passed through them so in armes to proceed in their discharge of their trust Let Mr. Goodwin please himselfe and his followers with his black insinuations but all uninteressed men will believe that action showes them above feares and that they had not lost but recovered that noble spirit that once moved in Nehemiah shall such a man as I flie I might also oppose to his old saw that feare is a bad counsellour another as authentique Prudens magis metuit quam sperat The prudent counsellour is apt rather to feare then confidence and Aristotle gives it as an effect of feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare makes deliberative Rhet. lib. 2. c. 6. But saith he secondly When Religious men sin against the common liberties of a Nation and make one purse with the thrice declared enemies of the Nation here then the law of nature and necessity cannot stand to make inquiry after such a difference c. But first how false this supposition is in reference to the oppressed Members I have formerly shewed proving the goodnesse of the way they were in And againe there cannot be more senseles boldnes then to call such an agreement so much to the advantage of one party and to the burthen of an other making one purse with them And lastly so long as the necessity is so obscure that so many wise and good men apprehend safety not danger There can be no necessity so apparant as to authorise inferiours to rise against their superiours to the violation of that Ordinance of God wherewith the superiours are clothed Hee addes fourthly That the corruption of the best men is worst with such other flourishes in themselves true to dazle the eyes of his unwary Reader wherein he still begs the question that these men were corrupted pag. 26 and waves the force of the argument which is that being the Parliament men were not only by their places more able to judge but by their conscientiousnes like to put forth their abilities to the best advantage The course that such approve cannot be thought so apparantly destructive as to give just cause to pretend such apparant necessity of danger as to break Lawes humane and Divine seen only by men that can pretend to no more of science or conscience then those whom they reject He addes fifthly For any hard measure objected to bee used against the Parliament men he answers Hee knowes not bow the Army could walke toward them with a softer foot How doth affection blind men could not they have used more softnes then leave so many of them in Hell all night without any accommodations for rest And what menaces have bin cast out against the lives of some of them separated from their brethren into a place of straiter custody of greater terrour but all sufferings are light with some that light not on them and theirs For close of this because he hath cast out some