Treatise to politique power published 〈◊〉 Queenâ— Maries dayes 1556. in the 45. page Chap. 6. of the said Booke handles this question whether it be lawful to depose an evill Governour and kill a Tyrant carriâ—â— it in the affirmative proving the same from the very law of Nature Nations and Scriptures both Old and New Testament yea affirming that the lawes of many Christian regions doe permit that prâ—vate men may kill Malefactors yea though they were Magistrates in some cases as when a Governour shall suddenly with his sword runne upon an innocent or goe about to shoot him through with a gunne or if he should be found in bed with a mans wife or goe about to deâ—â—owr or ravish a mans daughter much more if hee goe about to beâ—ray and make away his Countrey to Forreigners And the said Doctor himselfe declareth it for his owne opinion that where execution of just punishment upon Tyrants Idolaters and trayterous Governours is either by â—he whole State utterly neglected or the Prinâ—â— with the Nobility and Councell conspire the subversion of their Countrey and people any private 〈◊〉 have some some speciall inward commandment or surely approved motion of God as Moses had to kill the Aegyptian Phineaâ— thâ— lecherous and Ahud King of Egion with such like And â—â—â—ther affirmes If a Prince rob and spoile his Subjects it is theft aâ—d as a Thiefe hee ought to be punished If hee kill and murther them contrary or without the lawes of his Countrey it is murther and as a murtherer he ought to be punisht saying the same if hee commiâ— adultery ravish menâ— wives daughters or maids he ought to suffer the same paines as other the like offenders if hee goe about to betray his Countrey he is a Traitor and as a Traitor he ought to suffer and aboundly more to that purpose Again Junius Brutus supposed by good Authors to be Beza his workes in his Booke called Vindiciae contra tyrannos written in Latine and French and lately translated into English in the 118. page of the said Translation hath thâ—se words If the Prince persists in his violent courses as King Charlâ— did and contemn frequent aâ—â—onitions addressing his designâ— to that end only that he may oppresse at his pleasure and effect his owne desires without restraint hee then doubtlesse makes himselfe liable to that deâ—ested crime of tyranny and whatsoever either the law or lawfull authority permits against a Tyrant may be lawfully practised against him Tyranny is not onely a will but the chiefe and as it were the only abstract of vices A Tyrant subverts the State pillages the people layes stratagems to entrap their lives breakes promise with all scoffs at the sacred obligation of a solemn Oath and therefore hee is so much the more vile then the vilest of usuall Malefactors by how much offences committed against a generality are worthy of greater punishments then those that concerve only particular and private persons If thieves and those that commit sacriledge be declared infamous nay if they justly suffer corporall punishment by death can we invent any that may be worthily equivalent for so outragious a crime And in the 119. page saith further if tyranny hath gotten such sure footing as there is no other meanes but force to remove him then it is lawful to call the people to arms c. Briefely the same sentence may be justly pronounced against him as was pronounced against Manlius Capitolinus at Rome Valerius lib. 6. cap. 3. Thou wast to me Manlius when thou diddest tumble downe the Gaules that did scale the walls of the Capitoll but since thou art now become an Enemie like one of them thou shalt be precipitated downe the same place from whence thou formerly tumbledst those Enemies the said Author hath much more to this purpose Brutus Generall of the Souldiers and Lucretius Governour of the City of Rome assembled the people against Tarquinius Superbus and by their authority thrust him from his royall Throne his goods were confiscated and if Tarquinius had been apprehended undoubtedly he should have been according to the publique laws corporally punished Christierne lost the Crowne of Denmarke Henry that of Sweden Mary Steward King Charles his Grand-mother that of Scotland and Edward the 2d that of England for the same mis-government aâ— our late KING lost his Crown and head That the people may punish and correct offending Princes is the affirmation of the Wickeliffs and Waldenses and are therefore enumerated in the catalogue of the testes veritatis by our Foxes Martyrologie Goodman that great associate of John Knox said that Queen Mary deserved to be put to death as a Tyrant mâ—nster in his Book of obedience page 94. That superiour Magistrates may be put to death by the inferiour because domesticke Tyrants are chiefly to be represt was the opinion of Parreus in his Commentary on the Judges The English ought to punish that Mary Jeâ—â—bel whom they call Queen said Knox that Scottish Luther That famous Dudly Fennor affirms that an evill Prince may be taken way either in a way of justice in the time of peace or by warre which they may doe which are either ephore or ordinum omnium conventus saith he It was Asa his want of zeale that Macha the Queene Mother was not as well put to death as from her regency vid. the Notes upon the Geneva Bible When a Tyrant is taken away either by the suffâ—râ—ge or consent of the people fit deo auspice saith Zwinglius See more to this purpose in a Booke not long since put 〈◊〉 as it is upon very good grounds supposed by Mr. Rutterford of Scotland calleed Lex Rex and especially in Mr. Prynâ—â—s works chiefly his large 4. volumes of the soveraign power of Parliaments and Kingdomes where you may read his judgment touching capitall proceedings against Emperours Kings and Princes for their tyranny cruelty c. especially in his Appendix to his 4th part of the soveraigne power of Parliaments and People page 190 191 192 193. and answering all Objections out of the old Testament and out of the 〈◊〉 to which I referre you for the answering those very Teâ—ts which you so cry up against the Parliament and Army aâ— also objections from supposed reasons and the example of primitive Christians But because you plead the Covenant against the Parliament and Army especially the Army for their irregular câ—â—â—se that they of late have taken having no authority for whâ—â— they have done nay all established authority against their proceedings If so be I can prove that the very like or a seeming worse act have been done by others and yet approved by Queen Elizabeth King James King Charles the 〈◊〉 Parliament when they were consisting both of Lords and Commons in a full and ample manner yea and by the Ministery of London your selves and the Assembly of Divines as such that then either you Will for ever hereafter hold your tongues or else give us sufficient reasons of your
CLERICO-CLASSICUM OR The Clergi-allarum to a third war Being an Answer to a Pamphlet INTITULED A Serious and Faithfull representation of the judgements of Ministers of the Gospel within the Province of London contained in a Letter from them to the Generall and his Councell of Warre Delivered to his Excellency by some of the Subscribers Jan. 18. 1648. Which may likewise serve for a brief answer to their late Vindication relating to their former actings touching the Capitall punishment of the Person of the King By John Price Citizen of London MALACHI 2. 7 8 9. For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for he is the Messenger of the Lord of Hosts But ye are departed out of the way ye have caused many to stumble at the law ye have corrupted the Covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as yee have not kept my wayes but have been partiall in the Law Published by Authority Men who lye under the guilt of much innocent blood are not meet persons to be at peace with till all the guilt of blood be expiated and avenged either by the Sword of the Law or Law of the Sword else a peace can neither be safe nor just Christopher Love page 37. of his Englands Distemper LONDON Printed by M. S. for H. Cripps in Popes-head Allie 1648. To His Excellency Thomas Lord Fairfax and his Councell of Warre And the Honourable the Lord President and high Court of Justice May it please your Excellency and Honours ALthough the olde enmity between Sathan Saints hath been alwayes improved by power and policie yet the Serpents seede appearing in or opes and the Serpents head applying his traps have beene hitherto crush't by the fooâ—e of truth and the 〈◊〉 thereof It is hard to say whether Israels Assistannt and Israels Assaultant have more hotly disputed in combates or counsels but frequent experiences and faithfull promises doe aboundantly certifie that neither weapon nor wisdome shall stand against God yet Balack and Balaain the Prince and the Priest as of old so now from Pisga to Peor or Pulpit to Pulpit prâ—sume to blesse the Lord by cursing his Armies as if God would exchange the blood of his people for that of Buls and Goates for their talke of Reformation give them the longing of their soules the Armies destruction Numb 25. 24. Neverthelesse the people shall rise up as a great Lion and lift up himselfe as a young Lion hee shall not lye down till he eate of the prey and drink the blood of the slain It is not one of the least advantages of Israels adversaries that they know their colours can speake their language understand their word by meanes whereof their deceitfull spies come to their counsels finde out their purposes nay sometimes get under pay procure preferment and draw out parties as Absolom did 400. men that in the simplicity of their hearts knowing nothing did follow their Leader to their own ruine the inconsiderate subscription of so many judicious grave and learned men to that abusive Letter sent in private to your Excellency and generall Councell out of their Christian amity and published in print to procure your infamy scandalously aspersing the High Court of Justice delivered Jan. 18. 1648. doth abundantly argue the yet living efficacie of that Serpents subtlety which with Gods words in the lip cheated our first Parents into most deceitfull actions Suâ—â—â—â— some Judas or Jesuite under the shape of a Brother 〈…〉 their Function hath got this subscription since the publishing 〈◊〉 as a due punishment they have run the gauntlet each tongue 〈◊〉 hath a lash at their nakednesse For although it be your glory to passe by your injuries yet it is our duty to vindicate your innocencieâ— â—â—ey charge you with perjurie for keeping your Covenant in bringing Dilinquents to condign punishmeut they charge you with 〈◊〉 for a judiciall execution of the grand murtherer of this latter age they charge you with breakâ— in the Parliament for not permitting them to enslave ruine their Lord the Kingdome Honour'd 〈◊〉 suffer not their chantings to obstruct your proceedings they pretend a message from your Lord and theirs containing an inhibition of his expresse command a Numb 35. 16 17. and a plain contradiction to their fello Ministers opinion b Iohn Knox his history of the reformation of religion in the Realme of Scotland l. 4. p. 397. wher he asserteth it to be the judgement of Calvin and of the most godly and most learned Presbyterian Divines that ce in Europe that the inferiour Magistrates and upon their finall default the people may ought to execute their Princes for murthering destroying their liege Subjects I have not the least enmity against lawfull Magistracy nor the smallest reluctance against the publique Ministery the one and the other being Gods Ordinances for our present eternal good but whom Magistrates shall enslave and Ministers deceive and both officiate for their private interest they are most noxius to publique benefit when that Caleb leades Israel that will follow the Lord fully and that man is found out that will seek judgement execute the truth Wee may hopefully expect our duction by the 〈◊〉 into the land of Promise though through severall combates 〈…〉 sons of Anacke and our happinesse by the other through a pacification of an angry GOD who will spare the NATION by just execution The presence of GOD and the prayers of his people whose guard you are in those troublesome times shall ever attend your just attempts And although your zealous Enemies under the specious pretences of a pious Reformation and deepe devotion doe fast for strife and debate and to strike with the fist of wickednesse yet while you loose the bonds of wickednesse undâ—â— the heavy burtâ—ens free the oppressed and breake every yoke your light shall breake forth as the morning and your health shall spring forth speedily your righteousnesse shall goe before you and the glory of the Lord shall be your rearward c Isa 58. 8. so prayeth and so believeth Your daily remembrancer at the throne of grace JOHN PRICE February 18. 1648. Clerico-Classicum OR THE CLERGY-ALARUM TO A THIRD WARRE THat the Priests lips should preserve knowledge Mal. 2. 7 8. whereby men may be incouraged to seeke the Law at their monthes in the Scriptures assertion that they have often departed out of the way Zachar. 13. 3. Jer. 23. 21. and caused many to stumble is most mens observation and the old Artifice of a presumptuous arrogation to themselves the name of the Lord and of his mission when he sent them not to charme the people into a creduloâ—â— reception of their deceitfull sayings is still in use a proofe whereof is newly exhibited in a late Pamphlet whose Frouricepiece flourisheth with the specious â—wordxsâ— of deep devotion calling
the â—ing Puâ— them in minde to be subject to Principalities and powers Let every soule be subject to the higher powers c. Yet we heard not of these things from you when the mutinous Apprentiâ—es and others offered violence upon the Houses formerly spoken of no noise then of such Scriptures no putting mâ—n in minde to subject to Principalities and powers no such word as let every soule be subject to the higher powers c. As if these Scriptures were adâ—led since that time Can you presume that men are so blind dull and 〈◊〉 as not to observe such partiall and crafty handling of the Scripturer word and will of God doe not these practises of yoursâ— sâ—ttle and establish atheisme irrelâ—gion and profanenâ—sse among men making them to looke upon Religion the Gospell the Word of God aâ— upon a meere peeâ—e of jugling cheating and deceiving the World and should we take your counsell which you give us from the words of Solomon â—â—ddle not with them that are given to change we should all turne Sâ—paratists from you and your wayes who have beene as full of changes at the Vanes of your Steeples one while stirring up the people against the King and for the Parliament writing Books answering objections and using all manner of endeavours that way that so the Bishops may be dethroned and you advanced witnesse many of your Sermons preached before the Houses and else-where another while stirring up the people against the Parliament and for the King left the Independents should hinder your advance as you did of late in your Prayers and Preaching expressing greater malignity against the Parliament and their party and greater 〈◊〉 for the King and his interest then those very Ministers whose very places you possese they being sequestred and cast out for the tenths of that Anti-parliamentary malignancy which you have vented and indeed this is according to the example of your Fathers before you for it was generally observed of the Clergy of olde that in Henry the eighth â— time they were first for the Popes supremacy and then with the King for the Kings With Edward the sixth they were Protestants with Queene Mary Papists againe With Queen Elizabeth they faced about and of 9400. promotions not too of them stood firm Nay does not our owne age give sufficient testimony of the Clergies changes nay are not many of your selves living instances thereof have not you been for Bishops and against Bishops for Common-prayer for Geremonies and against them Have you not sworne and subscribed and subscribed and sworn over and over againe and againe conformity and subjection hereunto and yet cast away all and entered into Vowes and Covenants against all Can Dr. Burges Master Cauton and severall others of you deny this and yet now advise us not to meddle with them that are given to change You say page 5. It was deemed a horrible violation of the Priviledges of Parliaments in the King to come to seize upon the five Members in the beginning of this Parliament And you quote the opinion of the House for that purpose in their Order of the 3d of January 1641. What violation of their priviledges then must this needs be so and so aggravated to seize upon many c. I may answer you by telling you that you never 〈◊〉 that Order of the House in aggravating of the Apprenâ—ion â—orcing of the House the last yeare and to give you any other â—nswer were but to beate the aire for 〈◊〉 are like to heare no reply to it having the art of neglecting all that hath been â—poken by way of satisfaction from the Army to this purposâ—â—nd insisting still upon matter of fact as if 〈◊〉 thereof â—ad been given in justification You tell us that both Houses of Parliament are joyntly consâ—â—ed with the King intrusted with the supreame Authority of the â—ingdome Page 6. I desire to know what you meane by the King his â—â—â—son or his Authority If his Person then have we been 〈◊〉 and you the cause of it stirring us up hereunto If you 〈…〉 Authority then let your Readers revise your Letter 〈◊〉 and they will see you say nothing but according 〈◊〉 your custome blinde the people which is not like that 〈…〉 and candor becomming Ministers of the Gospell of Jesus â—hrist But the maine thing you insist upon is the businesse of the Protestation Vow and Covenant and the Solemn League Covenant by these sacred ginâ— as you use them you presume 〈◊〉 the Scots Commissioners heretofore to catch us all 〈◊〉 â—our net doing little service thereby except to draw men into dishonorable thoughts of them and as you doe in 〈…〉 â—our Function of it selfe honourable and of God yet you â—ake it contemptible and vile even so in reference to these of themselves just and good you and chiefly you render them as an Almanack out of date for what doe you make especially of the Covenant but as some doe of the Scriptures a nose of wax making it to serve all their opinions to maintain all interests for doe not all men know that you were the men pressing people to oppose with-stand and fight against the King and that upon penalty of breaking the COVENANT of God the COVENANT of peace conjuring men as they would answer it before the Lord as they would not be counted COVENANT breakers Truce-breakers false to the COVENANT of their God c. to goe out to fight against the Lords Enemies to fight the Lords battles c. And now againe doe not you make the Covenant to serve the Malignants interest and the late Kings interest by pressing that article of the Covenant of preserving the Kings person honour and dignity c. and that with the same straines of sanctimony viz. by calling it the Oath of God the Covenant of God making Malignants jeere and laugh at you and those that did first hate the Covenant and some that never yet 〈◊〉 the Covenant to plead and argue our Covenant-breaking c. Did not some of you demand Iâ— this preserving the person of the King by cutting off his head Mr. Yenkin Mr. Love Mr. Case Mr. Canton c. by murthering him by 〈◊〉 the Land with the blood of their Soveraigne c. And did not the King heretofore and Malignants with the like reason demand of you is this to preserve the person of the King to fight against him even in pitch'd Battles in this to maintaine his 〈◊〉 and dignity to charge him with all the blood that hath been 〈◊〉 c. But more particularly touching the Protestation May 5. 1641. the Vow and Covenant made afterwards and the solemn League and Covenant made after that From these mountaineâ— you strive though with very much devotion as Balaâ—â— once did to curse the Army and Parliament when loe your cursings prove so only to their Authors and like the Conjurers in the Acts of the Apostles when the name of Jesus whom Paul preached was used as a piece
high Court of Justice and to sheath each neighbors sword in his brothers bowels yet you think your selves wrong'd to be called Incendiaries Have you endeavored to preserve the union and peace between the three Kingdomes of England Scotland and Ireland How is it then that some of you even in Pulpits have prayed for the good successe of those Scots that invaded this Kingdome with an Armie of wicked and prophane men the last yeare breaking all Leagues Covenants Compacts between the two Nations and so voted by this Kingdome Have you neither for hope feare nor other respect relinquished this promise Vow and Protestation how is it then that you are so shoffling changing and uncertaine for the King and against the King for the Parliament and against the Parliament for the Army and against the Army for Justice and against Justice mâ—king your vicissitudes and turnings up and downe the subject-matter of scorne contempt and derision both of your persons and Function Again Whereas you mention the Vow and Covenant you might have indeed shewed your ingenuity and candor beeâ—mming the Ministers of the Gospell of Jesus Christ to have taken notice of that which was the maine end of that Vow and Covenant contained in these words That I will according to my power and vocation assist the Forces raised and continued by both Houses of Parliament against the Forces raised by the King without their consent Have you perform'd this Vow and Covenant made and taken in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as you shall answer at the great day when the secrets of all heaâ—ts shall be disclosed What meanes then your lowing and bleating in the cares of the people from day to day stirring up the City and Countrey if it be possible to break the Forces raised and continued by both Houses of Parliament requiring them in the name of the Lord to rise up as one man against that rebellious Army assuring them that God hath given it unto you that they shall not prosper but be broken in pieces comming against London as once that Army was which came against Jerusalem and venturing the credite of your Function upon your passionat tongue affirming that if this comes not to passe the Lord hath not spoken by you as one of you affirmed and if deliverance comes not by you speaking to your Auditors God will bring it in some other way and since that God hath given most ample testimony against you by blessing that Army which you have cursed from Pulpâ—â— to Pulpit in the name of the Lord against whom you begg'd and prayed and went and rais'd up the 〈…〉 groanes of your women-audience by your pathetick investivâ—â— while they happily have been fighting in blood and many of them expiring and breathing out their lives to save you from apparent ruine and destruction making some of your owne party more Christian and ingentious then your selves to blesse God for them acknowledging their own mistakes and weaknesses in their former opposing them yea and the whole Church of Scotland to acknowledg the same and to give a candid and thankfull testimonie of them and since that time have not some of you prayed God to forgive the cowardice of the City that they did not take hold of the opportunity of rising up against the Army admonishing them to be humbled for it As Mr. Jenkin before the Lord Major and Aldermen February 4. at Mercers Chappell especially that they did neglect the opportunity for feare of Reformation fearing that a rigid Presbytery would be set up they chose rather to 〈◊〉 still urging that because they neglected the government of Jesus Christ in the Church they shall have no government 〈◊〉 the State yet stroaking that party that was hopefully firme to them acknowledging that there were some that did keepâ— the Covenant of their God and were loyall to their late Soveraign and zealous for the government of Jesus Christ insinuating that the Parliament and Army and Court of Justice were guilty of the blood of the King of breaking the hedge of Government of levelling mens estates of sedition treason and rebellion c. Is this your keeping the Vow and Covenant which you here make mention of Is this your assâ—sting the Forces raised and continued by both Houses of Parliament against the Forces raised by the King Were there ever such enemies to the Parliaments Army in all the Kingdome as your selves Did not your very Sermons and prayers tend to little else all the last Summer then to breake the Forces raised up by the Parliament But the truth is your folly is made known unto all men and you shall proceed no further your Pâ—â—pit language of this nature is of 〈◊〉 use except it be to the powring forth contempt upon your own heads But the maine thing you insist upon is the solemn Leaguâ— and Covenant this indeed serves you at every turne when all things else when Scripture and reason civility justice and honesty leave you you make the Solemn League and Covenant to goe along with you using it as you doe the holy Scriptures themselves dispossessing them of their true naturall and genuine meaning and as Satan once assumed Samuels body to deceive you spirit them with your own opinion Hence it is that when you were for the Parl. against the K. his Forces you stirr'd up the people with Scriptures Cursâ—yee Meroz c. When your interest your great Commander bids you facâ— about or makes peace with your Adversary and it may be lists you under his Colours then like mercenary souldiers that sights for money on either side you engage against your quondam party and run to the Magazine of the Scriptures to furnish your selves with weapons making them like those Conâ—treyes that indifferently sell arms to their friends or foes then you cry out feare thou God and the King Let every soulâ— he subject c. When the Prelaticall party stood in your way then you summon'd up all the Scriptures that you could come at relating to the wickednesse of superstition Idolatry and of Prophets that tell lies in the name of the Lord if on the other hand the Prelates removed you sit not in their seats under a new notion then you summon up the other straine of Scriptures relating to the sins of the people in contemning the Prophets of the Lord that despise his Messengers c. Just so you deale with the Covenant when the Prelaticall party opposeth you then you run to that Article of the Solemne League and Covenant which engageth against Popery Preleâ—y Arch-Bishops Bishops c. When a contrary party stands in your way and doe not conform to your Discipline and bow down to your sheafe then you pay them with another Article engaging our endeavours for preservation of the reformed Religion in the Church of Scotland in doctrine worship discipline and government c. If the Kings party lifts up a
Standard against you then you stirre up the people from another Article of the Covenant engaging the discovery of all such as have beene or shall be Incendiaries Malignants or evill instruments by hindering thereformation of Religion and those pasâ—ges obliging the preservation of the rights and priviledges of Parâ—ament c. If the Parliament stand in your way and joyning â—ith the contrary party may hopefully help you slye to thaâ—â—rt and article of the Covenant engaging for the preservation 〈◊〉 defence of the Kings Majesties person and Authority c. As 〈◊〉 the Scripture in the severall veinâ—s thereof and the Solemne â—ague and Covenant in all the Articles thereof intended â—othing else but Presbyterie and as if Presbyterie were noâ—â—hing else but the lifting you up into an absolute indepenâ—ent uncontroulable Supremacy in all Ecclesiasticall dignity â—nd glory and by your example are all contrary paties taught 〈◊〉 plead the Covenant those that you call Sectaries Schismaâ—eks c. plead the Covenant engaging each to goâ— before other 〈◊〉 matters of Reformation The Presbyterian pleads Coveâ—â—nt-engaging conformity as they urge with the Church of â—â—â—tland The Parliamenteer pleads Covenant engaging to â—â—serve the rights and privledges of Parliament The Royallist â—â—â—ads Covenant engaging to preserve and defend the Kings Majesties Person and Authority The Armists plead Covenant â—â—gaging to preserve the liberties of the Kingdome c. So that you have made the Covenant a meere contradictions thing like unto one of the Diabolicall Oracles of the Heathens speaâ—â—ng nothing certaine but ambiguitieâ— but let us a little examine how pertinently you bring iâ— in in this place to shew the Parliament and Armie their wickednesse in going about to â—ring the late King to his Tryall for his vitious bloody and tyrannicall Government you put them in minde of their Solemn League and Covenant to preserve defend the Kings Majesties Person and Authority in the preservation and defence of 〈◊〉 Religion and Liberties of the kingdomes that the world may 〈◊〉 witnesse with our Consciences of our loyalty and that wee have 〈◊〉 thoughts or intentiens to diminish his Majâ—sties just power and greatnesse First We were bound to preserve and defend his Person when we first took this Covenant and at that time you know very well you stirred up the people to sight against his Army though his Person was the Leader thereof which presumeâ— first that either you perswaded the people against the 〈◊〉 of your owne consciences or secondly that you conceived that though his Person should be smitten into the chambers of Death by those that did fight against his Army yet they did not break the Covenant If so then there is a case wherein the KINGS Person may be â—ut off without breach of Covenant Secondly The oligation is for the preservation of his Person AVTHORITY not for his Person simply but his Person and Authority If both come in competition then the greater is to be prefer'd before the lesser that is his Authoririty before his Person If his Authority that is that by which the execution of all just lawes of the Kingdome is legally performed enjoynes the cutting off of Murtherers and Traitors by death if his Person be found to be a Murtherer or Traitor then either his authority or person must dye If his Authority dies then no Murtherers and Traitors or any other Delinquents must die or suffer for what reason can be given thâ—t the greatest Traitor or Murtherer should be spared and not others The nearer relations are the greater is the sinne of the violation thereof the King is the Father the Husband of his Countrey if he shall murther his Children his Spouse he deserves a sorer death then common murtherers doeâ— Treason is the betraying of just trusts the greater the trust the greater the treason the worse the Traitor the Covenant then engageth to preserve his Authority rather then his Parson for though his Person may be engaged against his people yet his authority cannot withstand his people no Prince having authority to destroy kill and murther his people it is true he may have potentiam but not potestatem an opportunity but not an authority might but not right hereunto If his person riseth up against his authority and his authority against his person if one of these must perish the Solemne League and Covenant obligeth us to preserve his authority though with the destruction of his person Thirdly The Covenant binds us to preserve his person in the preservation and defence of the true Religion true Religion doth not command to punish the poore and spare the rich true Religion doth not say if the Subject doe kill and murther rob and steale he shall be so and so punished but if the King doth these things a thousand times over he must not be medled withall by any but God alone true Religion saith he that sheds mans blood by man shall his blood be shed the murtherer shall surely be put to death the revenger of blood shall stay the murtherer c. If then the King be a murtherer true Religion commanâ—â— that he be put to death true Religion as to matter of right or wrong maketh no difference nor hath respect of persone it doth not justifie the wicked though hee be never so great and whereas you may urge that the meaning of those Scriptures have a speciall reference to the Authority by which the murtherer must be put to death by man shall his blood be shed that is by man invested with lawfull authority not by every man or any man and that Court by which the King was condemned and executed was no more a lawfull Authority then the doing thereof by a private person having not the least colour of the law of the Laâ—d for it Saith that profound Lawyer Mr. Love only as solemn a piece of mockery as ever was acted upon the stage of this world and so thin that every eye may pierce it and the solemnity thereof excepted the same with John of Leyden Saith another grave and judicious Divine Mr. Jenkin His life being taken away unjustly and his blood drawn by unrighteousnesse Saith another meek Minister of the Gospel Mr. Cauton an imbrâ—ing of their hands with the blood of their Soveraign Saith another pathetick and compassionate messenger of Jesus Christ M. Case a staining our Land with innocent blood and notorious scandâ—lizing the Protestant Religion say many of the Subscriâ—â—â— but to answer First This serious and faithfull representation of the judgement of Ministers of the Gospel within the Province of London doe not so much as intimate that the life of a King is in any case to be taken away but rather that the Lords Anointed at no hand must be touched and the truth is it is to be feared that this Doctrine preached by men of this Tribe was one of the great causes both of the Kings wicked and tyranniâ—ll government and so by consequence of his death and destruction so that if
envaigâ—â—â— against the Army notwithstanding for the proof therefore of this you may please to bestow the paines of reading the Exhortation of the Assembly of Divines to the taking of 〈◊〉 Solemn League and Covenant ordered to be printed by the House of Commons Febr. 9. 1643. you shall find these words nor hath this Doctrine or practice viz. of entering into a Covâ—nant without yea against the consent of the King 〈◊〉 â—â—med seditious or unwarrantable by the Princes that have saâ—e upon the English Throne but justified and defended by Queen Elizabeth of blessed memory with the expence of much treasure and noble blood observe what instance is brought in the united Provinces of the Netherlands combined not only without but against the unjust violence of Philip of Spain King James followed her steps so farre as to approve their union and to enter into league with them as free States which is continued by his Majestie now reigning unto this day speaking of King Charles who both by his expedition for the reliefâ— of Rochel in France and his strict confederaâ—y with the Prince of Orange the States Generall notwithstanding all the importunity of Spain to the contrary hath set to his Seâ—â— that all thâ—â— hath been done by his Royall Ancestors in maintenance of those who had so engaged and combined themselves was just and warrantable And what had become of the Religion lawes and liberties of 〈◊〉 ster Nation of Scotland had they not entered into such a 〈◊〉 League and Covenant at the beginning of the late troubles there which course however it was at first by the Popish and Frelatiâ—â—â— projectors represented to his Majestie as an offence of his the highest nature justly deserving chastisement by the fury of a puissant Army yet when the matters came to be debated first by Commissioners of both Kingdomes and then in open Parliament here it was found adjudged and declared by the King in Parliament that ouâ— deaâ— Brethren of Scotland had done nothing but what became loyaâ—â— and obedieâ—â— Subjects and more thereupon by act of Parliament publiquely righted in all the Churches of this Kingdome where they had been defamed To this may be added the late undertakings of our Brethren of Scotland who contrary to the Parliament and Estates and the established Law of the Land did without any shadow colour or pretence of warrant from the State raise Forces under Arguile against the Forces raised by the authority of Parliament under Hamilâ—on who were assisted by the authority of the Parliament of England and many of the godly Ministers of London did both seeke unto God for their successe and blessed the Lord for granting the same Here are three notorious examples of the same actings though not with so great an Authority as our Armies were why doe you not cry out in your Pulpits against the rebellious Netherlands and the rebellious Scots as well as the rebellious Armie and with what face can you plead the Covenant against the Army for rebellion which very Covenant was founded according to your malignant interpretation speaking in your sence in rebellion it selfe either answer these instances or for shame speake no more of the Covenant By all this it appeares that the Army hath not broken Covenant and we were not tyed by the Covenant against bringing the King to condigne punishment but to defend true Religion and true Religion and many of the true professors thereof would have the persons of Kings to suffer punishment as well as other offendors if they deserve it and if so wâ—â— are bound by Covenant to preserve the Kings Person no further then in the preservation of true Religion If so be the saving of the Kings person being a Murtherer c. be the destruction of the command of true Religion that the Murtherer shall surely be put to death we must by the obligation that lies upon us from the Solemn League and Covenant cut off the Kings head for the preservation of true Religion Fourthly We are obliged by the Solemn League and Covenant to preserve and defend the Kings person in the preservation and liberties of the Kingdomes so that the Kings Authority true religion the liberties of the Kingdomes are still to be defended and preserved before and above the Kings person and the Kings person in subordination only unto these the Kingâ— authority true religion command that if the Kings person did commit murther or was guilty of blood 〈◊〉 these ver Ministers at least many of them together with the Ministers of the Church of Scotland did confesse that his Person should be executed which neglected the liberties of the Kingdome could never be secured for it is righteousnesse and justice that maketh a Land to flourish besides though these Ministers of Jesus Christ are pleased to say page 15. of their serious and faithfull representation of their judgements that the Parliament when the Army seiz'd some of the Members thereof was acting viz. in the businesse of the Treaty with the King and their voteâ— to settle the Kingdome upon his concessions what was Covenanted for and if we mistake not say they what was agreed upon long before by the Parliaments of both Kingdomes intimating thereby as if the liberties of the Kingdomes were sufficiently provided for and secured in the said Treaty yet there are other Ministers of Jesus Christ viz. The Ministers of the Church of Scotland not so apt to mistake as our subscribing Ministers are in England nor yet so apt to be seduced and drawne aside by Malignants shufling and shifting preaching and printing backward and forward for and against as these are that concerning the Treaty in the Isle of Wight speak seriously and faithfully in their late necessary and seasonable testimony against tolleration in page 12. after this manner And doubtlesse the Lord is highly displeased with their proceedings in the Treaty at Newport in reference to Religion and Covenanâ— concerning which they accepted of such concessions from his Majestie as being acquiesced in were dangerous and destructive to both It seemes these Ministers of Jesus Christ in London I meane these Subscribers could acquiesce in such concessions from the King which being acquiesced in the Ministers of Jesus Christ in Scotland doe professe were dangerous and destructive both to Religion and Covenant Here are Ministers of Jesus Christ of the Province of London and Ministers of Jesus Christ of the Church of Scotland both pretending an Embassie from the same Lord and yet as contrary one to the other as salvation is to destruction surely contradictionâ— cannot be truth the Ministers of Jesus Christ in London plead Covenant for the Parliaments acquiescing in the concessions of the King at Newport which by the testimony of the whole Ministery of Scotland acquiesced in would destroy both Religion and Covenant if the keeping the Covenant destroyeâ— the Covenant in Ministers of Londonâ— opinions the breaking of Covenanâ— preserves the Covenant in the Ministers of Scotlands judgement Iâ— not
an Army be raised up though for its paucity and contemptiblenesse it be called a new Noddle fresh-water Souldiers c. you encourage them notwithstanding calling them an Army of Saints telling them that God wil be with them and wil make them his battle axe and weapons of War and that this new Noddle shal break in pieces their enemies c. When the War is ended the Enemy vanquished the liberties of the people recovered the freedom of godly honest and tender-conscienc'd men secured if that they bring not the spoil of their victories and lay them down at your feet and guard themselves to serve you with your savory meate which they have gotten I meane sacrificed to your power and greatnesse Nay if they that sit at the stern do noâ— lay aside all other businesse though never so much concerning the common peace and safety and doe nothing else but build your Pallaces then you run to the quiver of the holy Scriptures and choose out the sharpest and keenest arrows you can meet withall to wound the credite and reputation of the Parliament and Army and all that having a supposed opportunity doe not toyle and travell to get your bread in the sweat of their brows and build your houses though in the blood of the whole Kingdome then you cry out why do you dwell in seiled houses and the house of the Lord lye wast cursed be he that doth the worke of the Lord negligently You are to serve the Lord with the first fruits of your victories and successes and because yee neglect the work of the Lord and doe not put the Crown upon the head of Christ and the Scepter into his hand therefore he will powr forth contempt upon you and break you in pieces and shatter you and your Forces c. If this chanting will not serve turn then forgetting those Scriptures which speak of subjecting to authority and of the danger of despising Dominion and speaking evill of Dignities c. You fall upon down-right ralling against them then they are an apostatizing Parliament a degenerating Parliament a Parliament at whose doors may be laid all the errours herefiet and blasphemies of the times an oppressing Parliament c. If all this will not doe but your Temple-worke goes on slowly then the City is set on work and the Countrey is excited Apprentices and others encouraged to offer violence upon the 2. Houses forcing them to vote and unvote at pleasure and encouraged by some of your Tribt and Subscribers as shall be made good if occasion be then if this will not yet doe iâ— Balacke and Balaam cannot curse Israel from Mount-Pisga they will strive to doe it from Mount-Peor and observing that the Army that quondam new Noddle that Army of Saints while they were hopefully your servants prove your supposed and conjectured obstructors I say supposed and conjectured for indeed they have saved your throats from being cut whichis al the injury that ever yet they have done you now a rebellious Army an oppressing Army an Army of Heretickes Schismatickes Seperatists c. Then you think of a new course and Bishops being hopefully abolished and no great danger that they will any longer stand in your way you venture in joyning with notorious Malignants as presuming that though the King and his party should raise themselves in the ruines of the Army yet Episcopacy is damned that could not hinder you then City and Countrey Petitions are promoted for a Personall Treaty for the restauration of the King in safety freedome and honour Then you temper your Sermons and turne your tongues your lines your language for the Royall interest but to be briefe when nothing serves but the Army prevailes the King is brought to condign punishment a Prelaticall Presbytery shall not be suffered what patheticke crieâ— and moanes sighs and groanes are heard in your Pulpits wringing your hands in bitter complaints that the Land is stain'd with the blood of our Prince c. when alasse the Royall party and most judicious men with them cannot believe but that the root of all this bitternesse is that your crown of Claâ—â—icall Jurisdiction is fallen to the ground I have a few queries to tender to your serious consideration for a finall conclusion First Whether it would not be a most acceptable service to God and man that you above all others whose Function Profession and daily employment should he the promotion of righteousnesse and justice truth and peace in the world should improve your heads yâ—â—â— hearts your interests and opportunities your time and your studier to compose our differences make up our breaches heale our divisions and to promote love and good â—orkes amongst all people and whether you thinke in your conscienceâ— you as well as others have not beene remisse and negligent in your duty herein Secondâ—y Whereas you complaine that the bedge of Magistrâ—â—â— is broken downe and lawfull Authority swallowed up in a confused Auarchy c. Whether you conceive in your consciences that the way to reduce all to râ—cover in this â—ase be to trample down all that visible Authority which is yet extant You say we haveâ—e King no Lords no Parliament noâ— government If so is it 〈◊〉 farae better to thinke upon contrive and study to settle some government then that wee should live together without government any government being better then none it 's said we have had for a great while a King and no King a Parliament no Parliament one party setting it selfe against another party and as pâ—â—er and opportunity did appear each party plucking the other out by the eares voting and unvoting doing and undoing no man knowing where to fixe since then the foundations of government being shaken and the pillars thereof removed and the nerves and sinewes broken in pieces Is it not best for every party and society of â—en to improve themselves and all their interest in the timous sevâ—lement of some government amongst us and whether your present actings have such a tendency Thirdly Whereas you complain of the contempt of the Ministery whether this bulrush of contempt hath not growne from the mire of contention between godly men and whether the seeds thereof have not beene soâ—ne even from the Pulpits themselves You complaine that the Armie your dissenting brethren and others doe despise and contemn the Ministers of Jesus Christ but how can you presume it otherwayes while such reproach and contempt is cast upon them from the Ministers whether you can in reason expect it otherwayes untill such time as a more soft and quiet spirit remain in you Fourthly Whether it can in reason be imagined that the Parliament and Army can be gained over unto you by these wayes of bitter invectives against them and if not whether that your hopeâ— otherwayes can be founded upon any thing but an expectation of another warre and consideratis consider and is what is the condition of England like to be in such a case for God and your Countreyes sake if you love the one or the other consider of it Fifthly Whether that the ingenuity of the Armie especially the Officers thereof whose principles of religion and wisdome doe enable them to beare reproaches be not a snare â—nto you to abuse them as you doe and whether you are perswaded in your consciences the Kings Army would have suffered you to have given them the like measure Sixthly Whether that an over-weening opinion in you of your popularity and publique interest of the Kingdoms necâ—ssity of Ministers of the clamor of the people in case you should be called to question for your irregular preceedings together with a secret kinde of pride and ambition of some small sufferings to contract if possible the credite glory and repute of Martyrs or sufferings for Christ be not likewise another snare of death unto you in this kind and whether this be sutable to that ingenuity and candor which becomes the Ministers of the Gospell Seventhly Whether that the spirit of perversnesse doth not blast your abilities to the popular observation of your apprehensive Auditors causing you to spend your precious hours in Studies and pulpits in the saplesse savour of simple notions I shall only instance in one of your Rabbies Mr. E. C. of A. B. We should pray saith he to be delivered from 6. shallow deeps the deep of Anarchy or a boundleâ—s Presbytery the deep of perjury chiefly that of the Clergy the deep of tolleration especially of the State-troubling faction the deep of an everlasting Army or the disbanding our present Army the deepâ— of shedding the blood of our King * That hath made no more conscience of sâ—lling men then Moles and destroying his pâ—ople then pisâ—mires oâ— burning their houses then walps nests or spâ—ring the great murtherer of the Kingdome the deep of Hell or that dungeon thereof pav'd with the creasts of that scandalous Clergy let mâ—n of reason judge of the profundity of this Divinity whether this â—e â—o preach Christ crucified or to crucifie Christ preached may quickely be determined FINIS
of inchantment to dispossessâ— the sonnes of Sceva a Jew were overcome even by that spirit whom they would conjure to come out of them these Protestation Vow and League which you so presse not regarding all that hath been said again and again by way of answer as supposing that when argument Scripture and reason cannot help you yet the Protestation Vow and Covenant will doe it these like the Aegyptian reeds run into your sides and do no service at all for you but discover your nakednesse for First For the Protestation that passage concerning the late King the main thing you drive at by quoting the same can meane only a lawfull defence according to the duty of Allegiance of his royall Person honour and estate First We protested to defend his Person according to the duty of Allegiance whereby wee were tyed to his just authority and not abstractively to his Person if acting contrary and destructive to his just authority as you know he did 2. Again our Allegiance 〈◊〉 no further lawfull then relative to the kingdome whereunto even he himselfe was tyed in Allegiance 3. Again Allegiance if relative binds no further then according to the lawes of relation and relations are 〈◊〉 and the roote of all obliâ—ations which whether 〈◊〉 all or otherwise yet when onâ— party shall seeke the destruâ—tion of the other the other may justly claime a recesse so far 〈◊〉 absolute preservation requireâ— 4. Again The Protestation is not only for the defence of 〈◊〉 Majesties Person but the sentence is complex and takes 〈◊〉 his honour and estate the impairing of the one and the sâ—â—estring or sâ—lâ—ing of the other hath been without scandal 〈◊〉 it spoken to you the use application of your own former â—octrineâ— no party in the Kingdome having more stained 〈◊〉 honour if declaring his wickednesse can do it by Presse and â—ulpit-worke then your selveâ— and if his estate had beene 〈◊〉 for the defence and preservation of his Person in your present apostate sence all the benefit that I know of that you should have thereby would be the receiving of your torment before your time for your new friends Malignanâ— are in your debt and was it not for your Enemies the Armie they would quickly pay you 5. Wee did likewise protest for the defence of the power and priviledges of Parliament the lawfull rights and liberties of the Subjects as well as the Person of the King If the Person of the King be engaged against the priviledges of Parliament and liberties of the Subject or the Parliament themselves 〈◊〉 priviledges against the lawfull rights and liberties of the Subjâ—cts the Protestation cannot be obligatorie unto 〈◊〉 the 〈◊〉 rights and liberties of the Subjects being the great end of 〈…〉 Parliament must prostrate both King and Parliament the King and Parliament as such having noâ— so much as their being much lesse priviledges against the lawfull rightâ— and liberties of the Subjects so that by the Protestation the greater being of duty to be profes'd before the lessâ—r if the Person of the King or priviledges of Parliament stand in the way like a Lyon and a Beare to devour the lawfull rights and liberties of the Subjects we are bound to know neither King nor Parliament but the people the root of them both better the King and Parliament should perish then the people 6. We are bound by this Protestation to maintain and defend the King Parliament and People in a lawfull manner so farre as lawfully we may which refers unto th◠〈◊〉 of 〈◊〉 defence while the King was in Person against the Parliament we were by this Protestation to defend the Parliament People though with the hazard of the King otherwise you have preached false Doctrine to us if the King and Parliament should engage against the people we are by the 〈…〉 tyed to preserve the people though with the hazard of both when the Parliament engaged against the King in a militaâ—y way we were not tyed by this Protestation to 〈◊〉 to defâ—â—d his person If the Parliament engage against the King in a lawfull judiciary way was were neither obliged by this Protestation to rescue the Kings Person against such proceedings 7. We protested by all good meanes and wayes to bâ—ing to â—â—â—digne punishment all such as shall either by farce proctise câ—â—cels plots conspiracies doe any thing to the contrary of any thing contained in the Protestation If then the King himselfe or the Parliament in the severall Members thereof shall either by force practise councels plots conspiracies or otherwise doe things contrary to the great end the very spirit and life of this Protestation viz. the lawfull rights and liberties of the Subjects the Subjects are bound by this Protestation by all good wayes and meanes and God doth not leave a people without any grounds of selfe-preservation to bring to condignâ— punishment both King and Parliament none being here excepted 8. And lastly we protest that we will neither for hope feare nor other respect relinquish this Promise Vow and Protestation Now let the World judge who it is that doth violate this Protestation so as you doe doe you not cry up the Person of the King without any reference to the safety peace and liberties of the people doe not you rail out in the Pulpits as the Prelaticall party did in the beginning of this Warre Traitors Rebels summoning up all those Scriptures which they likewise did as if they were added but as yesterday to the Text My sonne feare thou God and the King meddle not with them that are given to change and he is the Lords Anoynted and wilt thou say to the King what dost thou Did you plead for the Kings Person before as you doe now Why then did you stir up mâ—n to fight against him Did you plead for his honour and estate before as now why then did you so represent him to the people in your Pulpits from day to day Doe you maintaine and defend the rights and liberties of the Subjects why then doe you brand them with the name of Rebels and Traitors that did not lay down the sword at the feete of the late King and Parliament at their bare command before any security at all given for the preservation thereof Doe you endeâ—vour to bring Delinquents to condign punishment why then doe you charge those that have brought him whom your selves and the Church of Scotland have charged for the greatest Delinquent guilty of the blood of hundreds of thousands of Protestants the bloudiest man under Heaven for Murtherers Traitors Rebbels as Mr. Jenkins Mr. Case Mr. Love Master Cauton have done calling the offering up of the most acceptable and fattest sacrifice unto Justice that ever was offered in this Kingdome the staining of the Land with the blood of our Soveraign the imbruing our hands with our Soveraigns blood yea murthering our King striving thereby if possible to stir up the people to cut the throates of the Parliament Armie and