Accusers in so close obscurity that his sparkes if he had any in him to this purpose could not possibly flie abroad But let me ask a question did not the wisemen of the Kingdome quench these fire-brands to prevent the flame how came it then to break forth after they were extinguished had they lived been both at liberty and afforded their full concurrence could possibly the flame have been more great and detrimentall Againe why was not the imputation proved at least against Canterbury who lived almost three years after the war was begun when they wanted matter to put him to death Surely the Law hath so well provided in a case of this Nature that if there had been any such matter His Enemies should not have needed to solicite for the peoples Votes and Hands to get him dispatched But it was Canterburyes Honour to drink of his Masters cup The voices of the people and of the Priests prevailed And indeed these quenched fire-brands were so farre from kindling this fire that we apprehend rather they were quenched to this end lest they should have hindred it from being kindled When Charles was King and Strafford Deputy of Ireland and Canterbury Metropolitan of this Church we had no warres in England Straffords bloud we grant was a fire-brand which we with the King beleeve still burnes upon us his Prayers at his death to the contrary could not stop the cry of it from pulling downe of vengeance And Canterburyes bloud we feare will cry louder yet against the people of this Land who by giving their Votes where the Law gives none to take away his life have cryed out against themselves His bloud be upon us and upon our Children But say these men who never slandred any but their betters Strafford and Canterbury were two evill Councellours and yet Strafford and Canterbury dyed like two Christian Martyrs and might the latter end of their Accusers be but like theirs it would be their happinesse in one kinde and ours in another They chiefly incensed the King against the Scots but they did not stir up the Scots against the King in provoking them to an insurrection nor did they hinder the Kings Act of mercy and pardon towards them afterwards much lesse did they after that Act of Pacification with that Nation send for those Scots into England and hire them with English money to cut the throats of English men Had they been Councellours in such matters they had been ill Councellours indeed But say they Strafford and Canterbury endeavoured to submit all these three Kingdomes to a new Arbritrary Government and were duely executed for attempting that subversion of Law which the King hath perfected since It was wel they did but endeavour a new Arbritrary Government not erect it they did but attempt a subversion of Law not effect it but some others since their times have gone further and turned all Law into Vote and all Justice and Reason into Violence and Will For if there be this day in Europe a more Arbritrary cruel and butcherly Government then hath been exercised in England by some since Strafford and Canterbury were set aside from having to doe in the world my reading failes me if to take away lands estates goods good name and lives from men without any allegation of Law or reason but only the Parliament judgeeth so or the People will have it so if this be not Arbritrary Government I know not what is therefore if Strafford and Canterbury were justly executed as these say for attempting let all men judge how deservedly ought these others to be executed for accomplishing such designes But these men tell us further that the King hath since perfected that subversion of Law which those his ill Councellours had formerly attempted 'T is too well known that the customary way of these mens Honouring the King is by casting on him the scandall of their owne doings The Law we confesse is subverted and overthrown but the King can no more be said to have done the same then David could be said to have killedd Abner and Amasa because he was the Soveraigne to those sons of Zeruiah who did the deed and were so subtile and strong that he could neither restrain them from it nor bring them to condigne punishment for it And let all modest and ingenuous men observe how desperate and bold these men are in their aspersions against the King they affirme He hath subverted Law and walked in the Councell of the ungodly to the ruine almost of 3. whole Kingdomes They could have said no more if when the Militia and Power were in his sole hands things had been as now they are But we and themselves too can all witnesse that when the Parliament met no drop of bloud was yet spilt in Ireland no Commotions were stirring in Scotland for the King by his Grace and Goodnesse had allayed all nor was there any complaining of Souldiers nor plundering in the streets of England all the three Kingdomes were in peace and to continue them therein the King calls a Parliament and gives power to the Members thereof and encouragement withall to settle all things both in Church and Common-wealth for the Subjects benefit even as firmly as themselves who were intrusted and chosen by their fellow Subjects for that purpose could possibly devise He denyes them nothing in pursuance thereof suffers them to call all suspected officers and persons to account not excepting Strafford or Canterbury and further to assure His people of His strong desires to continue their happinesse He settles a Trienniall Parliament as the most speciall mean to prevent ill Councellours in after-times yet these Accusers tax the King of perverting the Law and speak as if the three Kingdomes had been at the very brim of destruction and quite ruined ere this if the power had not been taken out of His Hands by those who by their meeknesse wisdome and frugality have put all the said Kingdomes into a more hopefull condition of preservation as it must be beleeved though against all sense and experience then they were in before Indeed had those undertakers done that work for which they were summoned and called together the Kings good Subjects in all His Kingdomes might have had cause of mentioning their names with perpetuall Honour but they as it seemeth envying that happiness which their fellow Subjects were likely to enjoy by those new enacted Lawes and especially by the Trienniall Parliament fairly pretending other matters did get the same Act presently made uselesse by another for the continuation of this which hath created themselves as they suppose and intend perpetuall dictators and all their fellow Subjects perpetuall slaves For let these perpetuall great Councellours approve themselves never so evill and detrimentall to-Church and State yet the poore Subject must be forced by the Militia which they have got into their hands to beleeve them unerring for He shall have no benefit by the Trienniall Parliament to examine their doings
notice there-from how the Court hath been Cajold that 's the Authentick word now among our Cabalisticall adversaries by the Papists and we the more beleeving sort of Protestants by the Court The Reader may be abundantly satisfied by these Letters of His Majesties longing desires to see Peace restored to His poor Subjects throughout His three Kingdomes And he may also be abundantly satisfied by their printing of these Letters of that abundance of bitternesse spight and malice which is in the hearts of the Publishers of them against their Soveraigne but for satisfaction in any other matters the Reader if he be rightly affected and lookes onely with his owne eye he must seeke it some where else for here it is not to be found What they intend by Cajold and whom by Cabalisticall Adversaries I stand not to argue for the words are shelly Nec de verbis est disputandum only I cannot but observe the Title which these Wisemen give themselves and their owne Faction We say they the more beleeving sort of Protestants Faith it seemes they have and in their owne opinion great Plenty more then others like them John 9. they say they see and like him Luke 18. they think themselves better then other men they are not like us Publicans who confess our selves to be weak and sinful and to have need to cry daily unto the Lord for mercy and increase of Faith they are past their Creed already and can tel God Lord we believe whereas we are yet but at our Pater noster help our unbelief But in whom or in what is it that they do believe Surely in themselves and their own fictions because they have renounced the Truth of God which they have been taught and are turned persecutors of it God hath given them up first to make and then to believe lies in which respect they are indeed the best believers and in that sense they speak not amiss in calling themselves the most believing sort of Protestants though in another sense they are the most unbelieving for they wil not believe the King in any thing let him promise profess and protest never so oft and solemnly unto them their Tongues Pens and actions proclaim publickly their unbelief yea they glory in their not believing and do all they can that others might be Infidels also in the same respect as wel as they their malicious notes upon his Letters are to this very purpose let them deny it if they can And as for God they believe him as little as they do the King for they dare not trust him for protection they have more confidence in the Militia a great deal and stand more upon it Beside if they did believe God they would also fear him Faith and Fear go together they would regard his word more and not so oppose it in all their ways or endevour to make it of none effect by their sinful Ordinances and traditions Besides faith in God discovers it self by doing the works of God and they are not Hatred Strife Sedition Rebellion Murder Lying Slandring and speaking evil of dignities which these men traffick solely in S. James tels us of Nudifidians who say they have Faith and boast that they have more then others sure these are the very men for they call themselves the more believing sort of Protestants the bare believing sort of Protestants perhaps they are they account good works but marks of Popery We confess our selves no such Protestants for we are of the Apostles mind As the body without the Spirit is dead so Faith without good works is dead also But they tel the Reader further and say If thou art an Enemy to Parliaments and Reformation and made wilfull in thine enmity above the help of miracles or such Revelations as these are then t is to be expected that thou wilt either deny these Papers to have been written by the Kings own Hand or else that we make just constructions and inferences out of them or lastly thou wilt deny that though they be the Kings owne and beare such a sense as we understand them in yet that they are blameable or unjustifiable against such Rebells as we are SECT IX 1. The slander laid upon us to be Enemies to Parliaments and Reformation Confuted 2. Of pretended Miracles Revelations and new Lights the taking the Kings Cabinet in Battle no Miracle 3. The Libellers weak Argument to prove an impossibility of forgery in their Parliament IT seems t is voted and decreed that if a man be not well affected to that cause which the men above board do maintaine He is then no lesse then an enemy to all Parliaments and Reformation yea past all hope of recovery wilfull in enmity beyond the help of miracles For it must be understood that all men being divided into two ranks Elect and Reprobate and the Elect being all on the Parliament side or well affected at least to their cause the rest must needs be all damned creatures enemies to Parliaments i. e. to the Common-wealth and all good Lawes yea and enemies to Reformation too that is to God and all true Religion and therefore away with such fellowes from the earth t is not fitting they should live they that cannot erre have so concluded Here by the way we may see a ground of all these bloody warres which many hitherto are ignorant of a reason of all these cruel declarations and injunctions to kill slay and destroy the forces raised by or adhering to the King why they are all Reprobates men hardned in Enmity against Parliaments and Reformation past all hope of recovery and therefore to be sent to Hell in all haste as to their proper place that so the earth the sole inheritance of Gods Elect ones may be wholly left to the free possession of its proper owners and fully cleared from those Enemies of God and Parliaments Well what we are Heaven knows for their Censures we passe not any more then Saint Paul did to be censured by the Corinthians we say with him He that Judgeth us is the Lord and whom the Lord condemneth shall be the onely condemned men at the great day and our Saviour tells us that then the first may be last and the last first the first in mens esteem the last in Gods and so è contra But let us a little reason the particular with them that thus fiercely charge upon us Must we of necessity be enemies to Parliaments and Reformation because we are not affected to their cause Doth this Parliament contain in it all other Parliaments that ever have been and as they hope ever shall be May not a man possibly dislike the proceedings of this and yet approve of the being of another May not a man wish the dissoultion of this and yet withall desire the convention of another May not the same man obhorre evill and love good hate vice and imbrace vertue May not a man affirme this no Parliament at all
the true reason of his departure thence to be that he might not speake destruction to his people but safety and Honour still if possible that he might not imbrew his hands in the bloud of innocent and Loyall Subjects against Law and Conscience yea surely lest the rest of that guilt of bloud which he saw was likely to be spilt should be charged upon the Head of him and his posterity He withdrew himselfe from their society and did for the present even abhorre to be amongst them When God pleaseth we see he can make men speak truth whether they will or no. And truly let any man who hath Conscience judge in the matter whether the King did not do prudently and conscientiously in his forsaking them when he perceived their purpose and resolution was to have him sit there amongst them onely with a Reed or Pen in his Hand to signe and own as his Act and Deed whatever they alone should vouchsafe to do that so they might cast the blame and Odium of all their Injustice afterwards upon him which is most apparent they would have done if he had stayed for being by his departure frustrate of such their intentions they seem to cast it all upon the people by those words if no resistance be used Straffords President will cast Canterbury and Canterburies all the rest of the Conspiratours and so the people will make good their ancient freedome still As if the people of their own accords without being requested thereunto or sollicited by others for the upholding and making good some Ancient Priviledge which they formerly had enjoyed and now if the King were able to make resistance were in danger to be deprived of Had desired that those men Strafford and Canterbury should be put to death onely by their Votes and not by Law Indeed I read that in Heathen Rome the People had such a Custome to voice men to death and such men they should commonly be as had done the Common-wealth best service and from the Custome perhaps it was that Pilat a Romane Magistrate did permit the people of the Jewes against all Law and right to voice Christ to be crucified But I never heard that the people of England were wont to do so in any age till this new Arbritrary Government was set up And we beleeve it will be easier for these Libellers to make the people as the world now goes with many of them Pagans and Jewes in such desires then to prove that any such Custome did ever yet hitherto belong unto them nor will it availe much to the peoples comforts at the great day or to their own securities in the mean while if now they should purchase any such Priviledge But I leave the People to consider of this matter themselves and returne to these King-accusers who have themselves well answered their own accusation against their Soveraigne and declared the true Reason of his leaving his Seat at Westminster to which they might have added another viz. Gods calling him from thence both by his Word and Providence 1. By his Word which a King as well as another man is bound to observe and give heed unto My Sonne if sinners entice thee consent thou not if they say let us lay wait for bloud let us lurke privily for the innocent without cause c. My sonne walke not thou in the way with them refraine thy foot from their path for their feet run to evill and make haste to shed bloud 2. By his Providence in his permitting the tumultuous people to rise against him and to force him from thence Consule providentiam Dei cum verbo Dei sayes one and when with the Word Providence concurs there is doubtless a speciall call from heaven But the King having these grounds of withdrawing himselfe some may wonder why in that former place they so heavily charge him to have walked to the ruine of his three Kingdomes by abhorring his Seat and Councell as if his leaving that were the sole cause of all our woe I answer in a word Their reason I conceive is because the King being of a soft and tender conscience is unwilling to beare the guilt therefore he shall whether he will or no if they can help him to it beare all the blame being unchargeable of reall evils he shall be burdened with imaginary the Devill and his Members desire no greater advantage against those they hate then to see them meekly scrupulous nor doe they please themselves better in any thing then in loading with slanders and tormenting the righteous when they see them to be in an afflicted condition Shimei cursed his Soveraigne and falsly called him A bloudy man and the destroyer of Sauls house because â—e saw him in a low condition So these men fancie they may say any evill against their King because he is in an afflicted condition they may speak to his farther griefe because he is already grieved But as David in that place sayes so say we It may be the Lord will look upon the affliction of his Anointed and will requite good the sooner to him even for these their accursed and false scandals of him And O our God our eyes are towards thee we will waite for thy salvation And thus I hope I have now made it apparent that there is as little of Verity as there is of Piety in that reproachfull Charge which these ill disposed Libellers these Martin Mar-kings have cast upon their Soveraigne now we shall observe how they proceed They address their speech to the Reader in generall whom they suppose to be either a Friend or an Enemy to their cause and say If thou art well affected to the Cause of Liberty and Religion which the two Parliaments of England and Scotland now maintain against a Combination of all the Papists in Europe almost especially the bloudy Tigres of Ireland and some of the Prelaticall Court Faction in England thou wilt be abundantly satisfied with these Letters here Printed and take notice how the Court hath been Cajold by the Papists and we the more beleeving Protestants by the Court SECT VII 1. What that Liberty is which the pretended Parliament doe maintaine 2. And what that Religion may be which they are about to set up Reasons to shew it may haply be the Popish or peradventure the Turkish 3. Six Arguments to prove it cannot be the Christian Protestant THe Reader may be well affected to that Reformed Religion which Gods holy and pure Word teacheth which the Church of England this fourscore yeares last past hath pulikly professed and to that Liberty which Christianity alloweth which the Subjects of this Land above any other in the World most happily have enjoyed under their Soveraigne Princes and which the Parliaments of this Kingdome before this have concurred in the establishing of and yet no way affected to that cause of Liberty and Religion which these men speake of Nay if the Reader may judge of Liberty and Religion by its
fruits according to Christs Rule He being a Christian must needs loath their Liberty and being a Protestant must needs hate their Religion For first what is that Liberty which they maintaine If the uncontrouled practice of those that be obsequious to them or if their own Acts and Ordinances may speak it is such a Liberty as Turks exercise over Christians or as Canniballs in the Western World exercise over their fellow-Heathens or as Beasts of prey doe practice upon inferiour Creatures A Liberty which only the strong can enjoy but the weak and feeble are the worse for A Liberty which Lyons Wolves and Kites may thrive upon but Lambes Kids and Doves will be undone by A Liberty for them that have Might and Power to take away their neighbours goods by Sea and Land A Liberty to Kill Slay and Cain-like their owne Brethren whom they hate or that be not of their opinion A Liberty to doe as Enoch ap Evan did without danger of Hanging A Liberty to Steal a Liberty to Lye a Liberty to Slander and Raile upon their Betters A Liberty which the Devill liketh above all things A Liberty to break the Oath of Allegeance and all Gods Commandements so they observe the Ordinances of Parliament A Liberty to be of any Religion save only of the True A Liberty for the Child to Rebell against the Parent the Servant against his Lord and for the Base to rise against the Honourable A Liberty to shake off the Yoke of Subjection and Obedience to their Soveraigne A Liberty to take from Him what God hath given Him Authority Power Wealth and Honour A Liberty to mock Him to scorne at Him in His Affliction to write Libells against Him to hunt Him up and down His Kingdomes like a Partridge upon the Mountaines to murder Him if they can A Liberty to Vote away mens Estates and to voice away the lives of their fellow-Subjects when there is no Law to condemne them In a word a Liberty for every man to doe what is right in his owne eyes or as himselfe lusteth provided that He will take part with the Parliament as they call it against those whom they please to judge their Enemies we doe not say that all particulars that be on that side doe act all and every of these things but they may if they have power and a will thereto for they have Liberty as well as the rest of their faction who are already the Servants of Corruption this is that cause of Liberty which they maintaine Now in the second place for their Religion what is that Truly we cannot tell unlesse we say of it as was wont to be spoken of that of the Papists in the Prayer on the fift of November Their Religion is Rebellion their Faith Faction and their Practice Murdering of Soules and Bodies For since they have pulled downe and discountenanced the Religion of Jesus Christ established amongst us which was a Religion of Peace Patience Obedience Love they have not given us a plat-forme of any that we might know what Faith they fight for what Religion in particular it is which they maintaine we confesse we are yet to seek what t is they aime at sometime we see occasion to think t is the Popish Religion which they are setting up sometime that t is the Turkish we cannot imagine that it can be the Christian Protestant Religion for that is it which they only labour to destroy When we observe how they deny the Kings Supremacy not only in Spiritualls but also in Temporalls How they take upon them to absolve from the Oath of Allegeance to loosen Subjects from their Loyalty to raise Rebellions How they allow of King-slandring King-hunting King-killing How they make Gods Commandements of none effect by their traditions and Ordinances preferring these before the precepts of Christ in their inflicting greater penalties for the not observing them How they challenge infallibility unto themselves requiring Faith and Obedience to their dictates and judgements the people must beleeve as the Parliament Judgeth they must hold the opinion of not Erring and of the necessary assistance of Gods Spirit in the Parliament Committees as the Romanists conceive to be in their Papall Consistories They must fancy in them a like unlimited Authority to dispense with Gods Lawes against theft murder oppression and the like as some Papists doe to be in the Pope and as what is done by his Command so what is done by theirs must be beleeved to be done by Gods As he will be accounted Gods Lieutenant so will they by a Commission of their owne making as what is done for the advantage of his See so what is for the furthering of their designes must be apprehended to be done for the upholding of Christ and as t is taught by some of the Popish Clergy that whoever is out of Papall Obedience must undoubtedly perish so hath it been Preached by some of the Parliament Ministers that whoever is not under the Obedience of Parliament is a Malignant and in state of Damnation When I consider of these and such like particulars withall how bold they are with the Scriptures of God in corrupting with their false glosses and interpretations à la mode de Rome the pure text and Word of God forcing it to speake against it selfe in furtherance of their cause How Saint Paul himselfe is in danger of an Index Expurgatorius from them also how he hath been censured already for his speaking so broadly against the sinne of Rebellion to speak in those points or places rather as a Politician in respect of the times wherein he lived then as a Divine Considering also how they shun disputes with us whom they account their adversaries as the Papists were wont to doe How they inhibit the reading of our Bookes How they command the simple people who are their Disciples not to joyne with us in our Prayers to God or in our praises of God yea taking an Oath of some of them to that purpose no the Wife must not pray with her Husband nor the Childe with his Parent if the Husband or Parent doe professe themselves for the King and for the ancient established Church of England as we are able to prove by particular Examples In a word considering how they pursue us with lies and slanders how they imprison us and force upon our Consciences ungodly Covenants How they persecute with fire and sword all that be not of their opinion as the Papists of old were wont to doe How like to the proceedings of the Popish Inquisition these of their holy House are in diverse particulars which might be instanced in when we doe consider of these and many such like matters wherein they imitate those of Rome we thinke it to be the Romane Religion which they mean to maintaine and set up amongst us Not that we thinke they will admit of the Popes Authority for they intend to be Popes themselves as Henry the 8. disclaimed
also noted the same that this was the course which Julian the Apostate took in his dayes He having a purpose as these have to ruine the profession of Christianity Used not the sword as Dioclesian did though these indeed to make the work more speedy doe act Dioclesian too but he took away the means of the Clergies subsistance knowing full well that if maintenance once failed the number of Preachers would not long continue The said Julian also would tell the Bishops and Pastors when he stripped them of all they had that in so doing He had a speciall care of their soules health because the Gospell commended Poverty unto them Such like flowts at the Doctrine of Christ doth often fall from lips of the Apostates of these days 5. By their pulling downe all Christian order and formes of publicke Worship and Service tending to decency and edification by casting down defiling and defaming the Houses of God turning many of them into Stables Slaughter-houses Prisons and Jakes they have made close-stooles of Fonts and Pulpits and done as bad to Communion Tables they have rent the holy Bible in pieces scorned at the Sacraments Baptized Horses robbed Churches of Sacramentall Utensils as Plate Linnen calling it Idolatrous and Superstitious because it had been only used in Christs service nay the poore innocent Bells because they have been the meanes of calling people together to Worship God and to adore the Saviour of the World must be pulled down and turned into Guns that they may be another while Instruments of destruction to the Members of Jesus this indeed as I read was the manner of the Turkes when they tooke Constantinople they melted the Bells into Ordnances In a word what ever evill or impiety the Enemies were wont to slander our Church withall these men have acted or suffered to be done by those whom they maintaine insomuch that now the Priests of Rome shall not speak only lyes as heretofore when they tell the people That in England they abolish Church Sacraments the meanes of Salvation they either raze or rob Churches wheresoever they come and make Stables of them that they will neither have Temples nor forme of Religion nor doe they serve God any way yea the English Nation is growne so barbarous that they are very Canniballs and devoure one another God knowes my Soul abhorres to thinke much more to name those things that are acted done amongst as nor should my pen be fouled with the mention of them were they not visible to so many eyes and did not necessity of defending impugned Truth and an abused Church restraine me But I would have all the Papists understand for to that end do I thus speak that we who are of the true Protestant Christian Religion do abhor and loath these practices as much as any and are persecuted to death by them that do them for our dislike of them 6. By their suppression and demolition of all Monuments of Christianity that there might be seen no more tokens of it in the Kingdome as if they intended that no man should be able hereafter to say this Land was once Christian The very festivall times when the Birth Death Resurrection Ascension of our Saviour is commemorated which next to the Preaching of Gods Word and Administration of the Sacraments have been the most speciall means to confirme mens faith in the History of Christ these they have inhibited and forbidden as if they hated his very remembrance Gods wisdome appointed the Feast of Passeover to be kept as an Ordinance for ever among the Jewes to minde them of their deliverance from Aegypt and to be a mean to assure their Children in after-Ages of the truth of that great mercy And the Church conceiving that our deliverance from sinne and Satan by the Birth Death Resurrection and Ascension of Christ to be as a great a deliverance as that other and to deserve as well to be remembred did also apprehend that way or mean to be the best to convey the notice of it to Posterity which Gods owne Wisdome devised and that was by celebrating Annuall Festivalls in memoriall thereof but these men it seemes have resolved to the contrary for they will not have the same kept any longer in remembrance Nay that miraculous Thorne at Glassenbury which was wont to celebrate the Festivall of Christs Nativity by putting forth its leaves and flowers was cut in pieces by these Militia men that it might no longer Preach unto men the Birth day of their Saviour But what doe I speake of dayes and times and teaching Trees the very Doctrine it selfe which Christ himselfe taught and practised viz. the Doctrine of Peace Patience and passive obedience unto Princes is reckoned obsolete and uselesse by these men it was publickly maintained by a certaine worthlesse Member at a great Committee in the Checquer Chamber that such Doctrines were out of date in these dayes and had been onely proper to former times when the Church was in a low Condition and under the Persecution of Heathen Emperours Nay these men would not that any true Christian Protestant should have leave to live to relate unto posterity the Doctrine of his Saviour as seemeth by their doings their thirst for Protestant Bloud appeareth to be such as if they desired that all of that Profession in the world had but one Head that so they might cut it off at one blow for they have shed already more of it within these foure yeares then ever was shed in Great Brittaine since the world began and that for no other cause that we yet know for they never durst come to dispute it with us then for holding to the Doctrine of Christs Gospell because we will not contrary to that lift up our hands with them against our Soveraigne By these particulars and many others which I might alleadge it is evident what ever they pretend to the contrary that their endeavours are to destroy the Christian Protestant Religion Our Saviour doth warrant us to judge of men by their fruits wherefore t is no marvaile if the Reader being a true Protestant Christian be not well affected to that cause of Liberty and Religion which the two Parliaments of England and Scotland do seeme to maintaine SECT VIII 1. Of the feigned Combination against the Parliament 2. Our judgement of the Papists and of their assisting the King 3. Our abhorment of the Cruelties of the Irish and how they are out-gone by the English Rebells 4. Our Opinion of the Court Faction of what flock we are 5. How the Libellers call themselves the more beleeving sort of people BUt the Reason insinuated by our Subtile Brethren why men should be affected to that their cause is taken from the Consideration of the Persons against whom as they say t is maintained viz. against a combination of all the Papists of Europe almost especially the bloudy Tigres of Ireland and some of the Prelaticall and Court Faction in England That
of the Kingdome more frequently taught or better fed did they ever in any Nation under the Sun injoy more Peace and Happiness then they did all the time of His Reigne untill this unhappy Parliament turned all things up-side down and so made us of all Christians in the world well-nigh the most miserable and disconsolate Certainly though the Parliament Ministers are pleased to cry out in their Rethorick O the Affliction the Misery the Wormwood and the Gall of those times Yet Posterity in after Ages will acknowledge that the Nobility Gentry Clergy Citizens and Common-people of this Nation in the General did all arrive at the height of earthly happiness in King Charles his time whilest he alone did sway the English Scepter It is true there were Particular grievances from particular men both in Church and Common-wealth and can it be expected otherwise while we live in this world and some good men haply did suffer some hard usage at the hands of evill but did the King ever stop His eares at any Petition Did He ever deny Justice to any that did require it Or did He ever harden His Heart from shewing mercy where ere it was needful There was perhaps much whispering abroad and murmuring in Corners but was there alwayes a cause Mans Nature is apt some time to complaine for nothing even when there is more reason to be thankfull I will name the main particulars of offence and let the world judge what matter of blame did truly arise from them unto the King 1. The Bishops were cryed out upon to be too Rigorous but hath not the carriages of that faction which the Bishops did oppose since they have gotten Head largely acquitted them of that imputation in the judgement of all wise men surely they forefaw the mischief which we all now feel and did labour as became them in their places to prevent the same Perhaps every of them did not go the best way to work nor did use such apt Instruments as the case and time required I justifie no man in all particulars and perhaps too some of us who are now imprisoned banished and divested of all we have by this Reforming Parliament did in those dayes suffer more molestation from some of their unworthy Officers then many of those did who since that time have been most revengefull Three factious fellows had their ears clipt by the sentence of the Lords in the Star-Chamber and were set in the Pillory and this was exclaimed upon for great cruelty in the Bishops because they having been abused by them did not beg their pardon but how truly their necks also deserved the Hâ—lter hath well appeared by the late temper of their spirits and the little good use they have made of that their too small and gentle chastisement 2. The Star-Chamber and high Commission were two great Eye-sores for many great and heavy fines were layd on men for their sins sake in those Courts by the Kings Nobles and Judges some of whom are now great men with His greatest Enemies But how many of those fines did His Majesty in His tendernesse and goodnesse afterwards remit or cause to be mitigated and since the people would so have it He hath now given way even before the Act of continuing the Parliament that those Courts should be suppressed and so be no more offensive 3. Many people of the Kingdome voluntarily departed hence to New-England and this was pretended persecution from some who differed in opinion from them whom they called their Antichristian Enemies but now t is plainly apparent by that spirit which stayed behind in some of their fellowes that the true cause of their departure was only pride In themselves Cesar-like they could allow of no superiour either in Church or State no Bishop no King perhaps some of them might have tender Consciences through weaknesse or mis-information and some of the plainer sort might be honest men and went for company with the rest they knew not whither in the simplicity of their Spirits But t is well known they had all the countenance of the King and Councell to further them in the voyage and Plantation they carryed their Wealth and Goods with them and had supply of relief sent them continually from this Kingdome afterward untill this Warre caused the returne of many of them to help forward the destruction of their native soile and Country Indeed some are of opinion that they went to New-England only to learn and inure themselves to shed mans bloud we hear of few of the Heathens converted by them but of many masacred and by accustoming themselves to slaughter Infidells they have learned without scruple to murder Christians are better proficients then the Spaniards themselves in destroying those of their own Nation and Religion But as was said when they went first from hence they were suffered to carry their wealth with them they were not used as they and their faction use us who now suffer at their hands for our Conscience and the Gospell sake They take away all our goods make us beggars and then afterward if they do not murder us or starve us in prison they banish us into strange and desolate places with scarce cloaths on our backs to seek our fortunes 4. Great Complaints also there was of monopolies people payed an halfpenny more for a thousand of Pins then they were wont to doe and almost half a farding more for a pound of Sope and Starch then in former times when money was not so plentifull and such like heavy grievances did mightily oppresse them and made them weary of the Kings Government because He did permit of such things And yet the Excize upon bread and beer and flesh and cloathes and such like things as are sold in the market for mans use or spent in families was not then set up the Monopolizers durst not be so detrimental to the poor Subjects of this Kingdom while the King had the sole power in His Hands But since they got to be Members and Favourites of the Parliament they with their fellowes have Epimetheus-like opened this Pandorâ—'s Box and let loose amongst us all those Dutch miseries and they say the people are content to have it so though perhaps when they have been pilled or milked a few yeares longger by these new-State men it will be confessed that the Old Government viz. that of the King was far the better and the more easie 5. But the greatest complaint of all was Ship-money Ship-mony O that was a grievous burden indeed not to be stood under for a twentieth Part a fift Part weekly Contributions billetting of Souldiers seizing on Rents plundring of houses cutting of throats ravishing of women deflowring of Virgins and such like matters were not yet in fashion nor yet felt or known by the people of the Kingdome and therefore Ship-mony that was the great grievance But was not Ship-mony disputed and judged Legall before His Majesty did require it And when
not the King fight with his Enemies at their own weapons and oppose strangers to strangers Papists to Papists Is it so great a sin in him to use such men and are they no whit to be blamed for the same thing may not he with as much dependance upon God do in his necessity what they do in the midst of plenty may they imploy forrein aid to thrust him out of his inheritance and may not he with as good leave make use of the like to keep the possession of what God hath given him surely upon this consideration if the King for his part be worthy of censure they also deserve a portion of the same Condemnation no honest man but is of this judgment This is that advice which I propound to the indifferent Readers and which I conceive to be most agreeable to Christs Gospel if they now please to follow it they may through Gods blessing not only be kept out of a sinful path but also have better satisfaction in the matter discoursed upon then they are likely to receive from these Annotators whom I write against for these High-boys say plainly that all such who are not of their opinion are perfect Malignants and not worthy of any reply or satisfaction at all in this point viz. at their hands And they further proceed saying Our Cause is stil the same as it was when the King first took Arms and as it was when the King made most of these Oaths and Professions Our three Propositions concerning the Abolition of Episcopacy the Setling the Militia of the three Kingdoms in good hands by the advise of Parliament the Vindication of the Irish Rebels being all our main demands at the Treaty in February last and no other then the Propositions sent in June 1642. before any stroak struck wil bear us witness that we rather have straitned then enlarged our Complaints But were our case altered as it is not or were we worse Rebels then formerly c. These words are added to evidence their former And the Argument in them stands thus If our Cause be stil the same as at the Beginning and our selves as bad Rebels as we were at first then the King is such a one as we do repute him or would have him believed to be and those that think better of him are perfect Malignants and as unworthy of future satisfaction as we judge them But our Cause is stil the same as it was at the first and we are as bad Rebels as at the beginning Ergo. The Minor in this syllogisme we shal easily grant But did we not understand how unworthy we are in their account of any reply we should be bold to deny the Major For we conceive not how either the unalterableness of their Cause or their persistency in maintaining it can prove the King who opposeth both it and them to be as they report him Indeed if their reports of him were of a clean contrary nature to what they are the Argument might wel stand for the longer he perseveres to resist Rebellion and rebellious men the more fully doth he approve himself according to his Title and Profession The Defender of the true Faith and a tender Father of his Country for the continuance of their cause and of them in their way speaks a continuance if not an increase of their strength and this must needs infer a decrease of the Kings Power because what they have is taken from him and the Kings weakness affords an opportunity of shewing his own true worth He being debarred of outward assistance and supportments is separated from that which makes disfigured Monsters look handsomly Patience is a more substantial virtue then temperance and he that endures famishing without alteration hath more virtue then he that comes from a feast without a surfeit But I wil not spend words to them that list not to reply wherfore desiring all men to observe the simpleness and insufficiency of their Argument for the proof of what they would have it I shal shew the reason why their Cause is stil the same as at the beginning when the King first took up Arms in his own defence It is in a word because themselves are stil the same Traitâ—rs Heady High-minded lovers of themselves of their own lusts and wils more then of God their King and Country nor indeed can men ever love where they have cause to fear they must stil mistrust without all hope of reconciling whom they have injured beyond all remedy of amends Injuriam qui tulit oblivisci potest qui fecit nunquam though the King in his goodness may forgive yet they in their guiltiness cannot believe and therfore they are stil the same men and their Cause is stil the same Besides they have entangâ—ed themselves in such a labyrinth of mischiefs as in their own apprehensions they have no place left of acknowledging their error without a total ruine both of their Estates and Persons therfore also having learned the wisdome of Spes quisque sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are stil the same men and their cause is stil the same And moreover too should they deny themselves in the least particular or retract an hairs breadth from their first position what a Jealousie might it breed in peoples heads of their infallibility how easily might those whom they have led all this while on the blind side suspect them also erronious in other matters and so might they come to be despised in those minds wherin hitherto they have been enshrined with all devotions Peoples love is commonly according to their hope it grows and fades with it therfore should their hopes in these new State-men begin to fail their love towards them might fail too yea and perhaps be turned into hatred of them and so people returning to their former Loyalty might force those grand Imposters that have seduced them to yeild up the Militia to its right owner and betake themselves to the due order of their predecessours in former Parliaments which to do as yet they have no intention and therfore are stil the same men and their Cause is stil the same as at the first when they forced their Soveraign in his own defence to make use of those few Arms his friends brought him even to maintaine that breath which God had given him At which time to disswade if possible from this un natural War which he saw they did intend and foresaw would be destructive to his poor Subjects the King endevoured to heal their ulcered minds with all Princely favours and true shews of trust to which purpose he made many of those promises which they reckon up in a reproachful way as not performed by him at the end of their notes and wanting other means to manifest further the reality of his heart in those his professions they having robbed him of all his power he did for their very sakes that they might have the more assured confidence confirm his
intelligence with the Cardinall Mazarine Though I will not swear saies he that Lenthall says true yet I am sure 't is fit for thee to know Pap. 1. Here was another Clandestine businesse And further he doth consult with her about supplies of Men Monies and Powder for defence of his life against them of Westminster Pap. 3. and gives her direction for the conveyance of it in some other Papers a businesse Clandestine and shrewd too And in Paper 6. he assures her in private that Hertogen the Irish Agent was an arrant Knave a particular which might concerne the men of Westminster and touch them more close then perhaps every body will yet beleeve Besides in most of these Letters we shall finde the King and his Queen comforting and supporting each other under their heavy burdens with mutuall intimation of perfect love and patheticall expressions of conjugall affection All which are notable proceedings indeed against them at Westminster and great obstructions to their endevours which are to breake the Hearts of both and sinke them to their graves presently And thus we see the nature and danger of the first particular in the Charge concerning Clandestine proceedings which are so evident that we can say nothing against it The 2. followes the proof whereof is more and obscure and that is condemning all that are in any degree Protestants in Oxford by which they would have it beleeved that the King is so great an Enemy to Protestant Religion that his very friends at Oxford who have forsaken all they had for his sake are hated by him for their Religion sake so many of them as are Protestants in any degree But how this is manifest in these his Papers we are to seek for though these men have forehead enough to affirme it yet their fortune is not good enough to prove it Indeed we find the King in his Letters to Ormond Paper 16. and in his Directions to his Commissioners at Uxbridge taking great care and giving strict Charge for the preservation of his Protestant Subjects in Ireland but in no place can we see so much as a sillable tending to the condemnation of Protestant Religion But these men cannot leave their old trade of Taxing the King with their own Conditions Heaven and Earth can witnesse that never was there in England greater enemies to Protestant Religion then themselves have been never was there so much Protestant Bloud spilt in this Nation since the beginning of the world as hath been by their meanes within these foure years Never was London so full of Prisons never the Prisons so full of Protestant Divines Protestant Nobles Gentry and Christians of all sorts as they have been since these good men kept Court at Westminster Besides how they have Countenanced and brought into the Church all kinde of Sects and Heresies to the ruine of Protestantisme which the King for the Honour and Health thereof was alwayes carefull to suppresse and keep out How have they maintained and preached Doctrines of Devills scil of strife murder of Brethren Rebellion against Princes oppression of neighbours and practised the same which are all directly opposite to the Religion of the Protestants How have they abolished the Book of Common-Prayer established by Parliament to be the Protestants publick forme of Worshiping and serving God in this Kingdome Had the King done but any one of these things or were he not himselfe a most constant and zealous Professour of Protestant Religion in his daily practice these men might happily have had some Colour for this their confident Charge against him and so to have created suspitions of him But seeing all things are so cleare contrary we learne onely thus much from this particular on their charge that they are men whose hearts are not overspiced with honesty They passe not what they say nor with what face so they say no truth The third particular which they load their King withall is Tolleration of Idolatry to Papists which they speak as if Idolatry sub eo nomine were already allowed and set up by the Kings Authority in contempt of God and true Religion and so doubtlesse they would have it apprehended Reasonable men will yeild that there is a difference betwixt Idolatry and the Penalty thereof the penalty may be suspended altered or taken away for the time and yet the sinne it selfe not tollerated or allowed These doubty Champions will not yeild that their Parlia have granted a tolleration to Adultery though they have abrogated the penal Lawes against that sin and so taken away the meanes to punish it Nor can they prove that the King hath promised any more to Papists then the Parliament hath already granted to fornicatours In their after-notes where they make repetition of this matter they referre the Reader to Paper the 8. for their ground of it In which we finde the King relating to His Queen how the English Rebells had transmitted the Commands of Ireland from the Crowne of England to the Scots an expression worthy by the way to be observed by all Englishmen that regard the honour of their Nation considering that the King Himself is a Scot and that the men of Westminster intend if they cannot kill Him to thrust Him and His Children as some of their Hang-bies have whispered to His Ancient Inheritance in Scotland when they have made use of His People of that Nation to help to destroy His Kingly Power here not one Scot of them all shall have any footing or any more to doe in this Kingdome I say considering this every true Englishman hath cause most highly to reverence the King for His Justice unto and His care of the dignity of the English Crown But to proceed the King tells His Queen that by that Act that base and ignoble act He found Reformation of the Church not to be as they pretended the end of this Rebellion and concludes it would be no piety but presumption rather in Himselfe not to use all lawfull meanes to maintaine His righteous Cause And as one mean to that purpose not thought of before He gives His Queen leave to promise in His Name that all penall Lawes in England against Roman Catholicks shall be taken away as soone sayes He as God shall inable me to doe it upon this Conditiion so as by their meanes I may have so powerfull assistance as may deserve so great a favour and inable me to doe it Now how truly from these words that accusation is collected let the Readers Judge Here they see is no absolute grant or tolleration of Idolatry as they pretend but only a conditionary promise of withdrawing the penall Statutes against the Papists His Subjects if by their meanes He may be delivered from this bloudy raging and malicious persecution of the Puritans and settled in His power and throne again And well may the Papists expect as much favour from the King for such a service as Adulterers have had already from the Parliament gratis Nor perhaps
Parliament may Vote a like businesse and he sayes further that we must not pin our soules to their sleeves we doe not know whether they may possibly carry them a Parliament is not immediately inspired by the Holy Ghost as the Apostles were Prynne is very eager for forcing mens Consciences But Burton is still as much against that Tenent as Prynnes own selfe was in former times and affirmes that no Rule nor Example nor Reason can be drawne from Scripture to force men to any Religion no sayes he we are not to proceed any further with the Papists themselves then to information and rectifying their Consciences by instruction and admonition And he adviseth Prynne in these words Brother let not that impartiall Edict be revived that if any confessed themselves to be Christians they should be put to death nomen pro crimine the very name of Christians was taken for a crime it seems he is of opinion that if the Presbyterians prevaile it is not unprobable that Edict may be revived againe And afterward when Prynne would have the Civill Magistrate to suppresse restraine imprison confine and banish the setters up of new Formes of Ecclesiasticall Government without lawfull Authority Burton conceiving himselfe aymed at cries out most pitifully And must I undergoe all these terrible censures because you so judge but what if your judgement be altogether erroneous what punishment is due to him that condemnes the Innocent you may be a Civill Judge one day Remember then Brother that if I come before you that you meddle not with my Conscience if you should make a Law like that of the Jewes that who so confesseth Christ to be the Sonne of God shall be Excommunicate I shall be apt to transgresse that Law but yet take heed how you punish me with an ense rescidendum or I know not what Club-Law It seemes Burton himselfe feares when his Brother Prynne comes to be Judge as if you his good Masters prevaile you cannot reward him for the losse of his eares and good service done you in writing and pleading for you with a lesse place we are in some likelihood to have such Lawes put in Execution against Christians as were of old among the Jewes for as John Goodwin another of Prynnes Brethren speaking of him in his Book forequoted sayes the Statutes of Omri are as good for his turne if authorized by Parliament as the Statutes of Moses the manner of the House of Ahab as laudable as the manner of the House of David yea of God himselfe And indeed Prynnes behaviour and language hath been such towards his Soveraign towards the Church of England his Mother and towards some of his own Brethren of late that every honest man hath cause to put it into his Let any and say from Prynnes pride malice and cruelty from his bloudy disposition and Tyranny from his cursed lies and calumnies his Religion practices and blasphemies Good Lord deliver us But to make an end with these two Brethren Prynne accuseth Burtons Faction of obstinacy singularity arrogancy selfe-ends and sayes that Independency stript of all disguising pretences is nothing but Pharisaicall vainglorious selfe-conceitednesse of superlative Holinesse Burton takes Pepper at this and sayes that Prynnes malice is liberall in throwing dirt in their faces and confesseth ingenuously that if he and his side should undergoe all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say nothing a fooles Cap and a Bell were fittest for them with which I leave them Now the reason of this large repetition of the Passages betwixt these men is to shew a proofe of that little agreement that is amongst the best of you and truly till you have brought these Brethren with their followers to a better unity we shall never thinke you guilty of any great Piety what ever your pretences be Besides by the way you may observe and sâ—e that Henry Burton himselfe doth not very well approve of your Parliamentary proceedings and lesse cause have we to like well of them I wonder how the best of you all will answer this you all take Henry Burton for a very honest man one he is that hath suffered much for the Cause and was up to the eares in the businesse as well as Prynne and in your grave judgements as worthy as he of the greatest Triumph that ever was permitted by a Court of Parliament to fellowes of such demerit since the world began one that is deeply gone in the way of perfection yea so farre that I hope you will think it impossible that he should slide back or fall away specially in these times of new Light and Revelation And further too himselfe affirmeth before all the world in his said Book whether you take notice of it or no I cannot tell but if you doe not you are much to blame that he was out for the State that is for you the Parliament 4 or 500 l. this was year 1644. it seems the Bishops had not left him so poore as you leave your prisoners or else he had thrived well since that he could spare so much yea and he professes too that he did it with a cheerfull heart not for squint-eyed respects to lay out so much at once to receive of the State so much Annuity as it seemes some provident men doe No what he did was out of pure and perfect love to you therefore no man can think that he speaks any thing of you out of malice or disaffection but only out of truth and singlenesse and yet you see he dares not trust his soule with you as you are a Parliament he reports of you as of persons to be suspected notwithstanding your Memberships And how you will ever be able to acquit your selves in this businesse I know not But againe as there is no unity in your Piety or Religion so neither is there any truth or goodnesse in it 't is neither vera nor bona and therefore you cannot be such holy persons as you would be accounted you intitle God indeed to your doings but this is no argument of godlinesse unlesse your Actions were more godly you mind not to approve your selves like him but desire that he should be thought like you you would have us conceive you to be great with God but we perceive you either will not or dare not trust him and this makes us believe that you are not very inward with him let your own Consciences speak do you not confide more in the Militia of the Kingdome then you do in his strength and providence for protection and preservation why else doe you keep such a racket to have the management of that out of his hands wherein God hath placed it did you live by Faith as the just and righteous doe you could not possibly be so eager after the arme of flesh the true Church of Christ was never in more security then when she had least of that to trust to I have heard it affirmed by a learned and peaceable