A Union of Hearts, Text (2 of 3)
3. That free people in their right wits never covenanted againſt the Law of God o Nature, nor meant to inſlave themſelves to the luſts of one or more whom they elected or conſented to be their Governors; for the end of Govern…ent is the welfare, peace, liberty, ſafety, propriety, and all kind of ha…pineſs of the people; were it n…t for which there would be no end of Governors nor Laws, nor can a Kingd…m be bound to any condition deſtructive to any of her own Members. Law is but the rule, ſafety is the and of Government; now the end as it is firſt in intention, ſo it is always more noble then the means, for the means, as means, is always inferour to the end, as he for whole ſake a garment is made, is more honorable then the rayment; ſo health an… ſtrength are the chief principal ends of dyet, food and phyſick being the means, therefore are inferior, ſo are all Governors ſubſervient to the peoples welfare, as it is declared in that moſt excellent Declaration of the 17. of May, 1646. wh…ch deſerves to be ingraven in marble Pillars, that the welfare of the people, is the ſuprem Law; ſalus pop…li, is the end of all ends, for whoſe ſake all poſitive Laws may be ended, and muſt expire like dead men; for the Law is but Lord of particular perſons, th… C…munity is Lord over it, nay, the…e is no Law of G…d that ſtands in competition againſt the ſafety of the people; ſacr…fic… muſt do homage to mercy, the morality of the Subjects muſt be ſuſpended to ſave the life of a ſheep, how much more for the welfare of the ſhep…erd; if it be lawful to br…k the 4. C…mmandment, in the Lett…r of it, to ſave a mans life; how much m…re lawful is it to diſpence with the fifth Commandment to ſave the lives of mil…ons? all muſt ſtay and Lady Salus muſt firſt be ſecured▪ the Letter of the Law muſt not be killing to the people a whole Kingdom can no more be …u…ject to a dead letter then the Romans to their own ſlaves; and as the Romans being a people full of generoſity and courteſie never more expreſt …heir gentle diſpoſition then by eaſie condeſcending to let their bond men at liberty; ſo our Worthies in Parliament can never do a work more glorious then to infranchiſe this Kingdom in their ſouls, bodies and eſtates; for which they ſhal deſerve immortal praiſes.
Q But hath not the Parliament an unlimited power and Authority?
Reſp. What agreement was between the Counties and the Knights of the Shire, and the Corporations and Burgeſſes when Parliaments were firſt called, no man can direct…y ſay; for my own part I do beleeve that there was ſome fo…mal agreement reduced into writings, what power the Kings and Burgeſſes ſhould have, and ſpecified in the Indentures of return made betwe…n the Sheriff and Electors, and the Knights and Bu…g…ſſes; which truſt the Parliam…nt men from t…me to time, faithfully diſcharging and Contribu…ing to all Taxes and Charges out of their o…n eſtates; the people at laſt were conten… to le…ve all matters indefinitely to their Knights, and Bu geſſes, and in many Burrough towns, there was ſcarce a man that could write in thoſe days; but the matter is not great, for th…t which limits all Kings and Councels is the end of Government, which is the proſper…ty of the people; and all agreem…nts are preſumed to be made for the welfare of the people; No unnatural thing can be preſumed, Autho…ity is a challenge of obedience, legally by ſuch as are impowred by any people Power (to ſpeak properly) is an ability to put that Authority in execution; now all power in the people; which they wel knowing, were not ſo careful as they might have been, to ſet limits and boundaries to Au…hority, becau…e the ſtrength remaining in themſelves, they could never imagine that any Governors would Command them to deſtroy them…elves, and therefore theſe Arguments about ſeizing upon the Mil…t…a, and forts of the Kingdom are weak and invalid; if the meaning be any other ways th…n this, that it is Rebellion for any or many private men to reſiſt the King, and contemptuouſly to oppoſe the ſupream Court of the Kingdom, becauſe they are leſs then his Majeſty, but that both Houſes of Parliament can commit Treaſon, acting for the good and by the power of the Kingdom, is to argue that a man may commit Treaſon againſt himſelf, and that a man is bound with his right hand to cut off his left hand; things which nature abhors.
Q. But what if a free people ſhould make a general Letter of Attorney to ſome Governors to make what Laws they pleaſe againſt nature and humanity? May not a man tye himſelf to a poſt as the old Uſurer that would bind the young heir to a Table?
Reſp. I anſwer, the authority is voyd and revocable, for no power can be given that is deſtructive of humanity.
Q. But what if the Governors wil not let it go, but act accordinly? for Domination is a ſweet morſel, not eaſie to be parted with.
R. I anſwer, that in ſuch a caſe the pe…ple are bound by the Law of God and Nature, by force to redeem their liberties, they which be impowred muſt be overpowred, for free men can give away their freedom no further then as it conduceth to juſtice univerſal and paticular. Pha…aohs Law to deſtroy all the Iſraelitiſh males, or Herods cruelty, or Lycurgus Law to kill all weak or old people, or a Law to eat but twice a week, doth any man queſtion, but theſe may be reſiſted?
Q. But is not this contrary to Rom. 13?
R. Truly 't…s very obſervable that that Chapter ſhould be ſent to that people which are the only oppoſers of Civil Magiſtrates, but the mean…g is that none may reſiſt Gods Ordinance; a people may reſiſt all but the O…dinance; now no Tyranny is Gods Ordinance, there is no ſuch authority; if I be bound not to reſiſt authority, 'tis a good plea to ſay there is no ſuch authority; therefore all Tyranny is reſiſtable, and that is but to reſiſt the violation of the Ordinance; if a King would kill any man againſt Law, there is no queſtion but he may reſiſt to ſave his life, for ſelf-preſervation is by the Law of Nature; for when I can have no Juſtice, the Law makes me a Judg in my own caſe, as if a thief ſet upon me to rob me, I may kill him becauſe there is no juſtice neer to help me; ſo if the higheſt Court in any Kingdom would kil the Kingdom, they may kil and diſſolve that Court becauſe otherwiſe they can have no juſtice upon it; for no man can give away the right of defending his life until he hath forfeited it. I aſſure you if Kings and Governors be caſt at the Bar of Reaſon, the Scripture wil never relieve them; for God and Reaſon never differ but in metaphyſicks; Did ever God impower any man to do injuſtice, or to erect a Court to inſlave their brethren? Shal not the Judg of all the earth do right? God f…rbid, the end of Governors is juſtice, ſafety and protection, which muſt not be loſt to preſerve forms or private priviledges, which muſt never ſtand in competition with Salus. Subſtances muſt not be loſt for formalities, Juſtice muſt be done, God commands it, if the Commanders wil not do it the people muſt, have a care of the main is a good Proverb; the main of all is to prefer the main; I ſpeak all this while when Governors act apparently againſt their Commſſiions and the ſafety of the people; he is a Tyrant whom all the people ſhal call ſo; and that ſupream Court is Tyrannical, of whom all the people ſhal ſay ſo, which is hard to imagine of any general convention; for it is not poſſible to vaſſalize the people but themſelves muſt likewiſe be inſlaved.
Queſt. But if in ſuch caſes blood be ſhed, who ſhall be ſaid to be guilty of it?
Reſp. The neglective Magiſtrate is guilty of all following exorbitances and extravagancies; he breaks the peace that conſtrains me to break it for my own preſervation; nothing is more lawleſſe then that Law that would endanger the Publique welfare; not the Actor but the En…orcer rebels againſt right reaſon, and ought to ſuffer for double enforcing and accuſing.
Queſt. But which is better of an Anarchy or a Tyranny?
Reſp. I have read much for ſatisfaction in that particular, and truly I conceive it farre better to have no Government at all then a Tyrannicall one, as being better to have no Governours then to miſſe of the end of Government, which is the peoples good; I agree it better to have continuall ſore eyes then to be ſtark blind, and that is no good cure for the tooth-ach to pluck out all the teeth; but the principals of common Juſtice and honeſty are ſtill remaining in every man, though much defaced, yet not quite obliterated: and that which is ſufficient to condemn the Gentiles, would be a better light to the people then to give abſolute obedience to the will of a Tyrant; for what difference is there between being governed by the Devill, and a man that is poſſeſſed with the Devill? if there were no Governours in a Kingdome, but every one ſtood upon his guard, if a man were foiled at one time he might get the better at another, if to day he were grieved, to morrow he may be relieved, and no man durſt kill for fear of being killed; for who is ſo ſtrong but may meet with his match? therefore leſſe miſchiefe certainly to have it ſo then a perpetuall ſlavery.
Obj. But it will be objected that Magiſtrates are but in a dangerous condition, if the people upon every diſcontent ſhall be mutinous and quarellous, and upon a ſuppoſition of injuſtice done, preſently take armes to deſtroy Governours and Government.
Reſp. Indeed this is diligently to be pondered, and this I take clearly to be the minde of God, that in Kingdomes and States well ſetled, many Acts of Injuſtice are to be ſuffered without reſiſtance, and to bee paſt by inſenſibly: In a great building a ſtone that is ill placed muſt not be removed; certainly when God commanded obedience to Kings, he conſidered that they were paſſionate men, with like affections, and would have Favourites, as others.
As ſufferance is counted by the Papiſts the higheſt point of merit; ſo certainly ſufferance is the greateſt wiſdome to prevent a greater ſufferance in matters which are ſufferable; and I could be content to looſe any thing, but my Conſcie…ce and Liberty, and ſpecially for Chriſtians to ſuffer in matters of common Iuſtice, and the things of this world; truly, I ſhould highly commend it, becauſe their Kingdome is not of this world, the loſſe of a Chriſtians outward eſtate is not the loſſe of his inward comforts; nor is every cruell Government Tyrannicall, it is much better to ſuffer much under the gracious influence of Iupiter and Venus, then to live as Vulturs and Cormorants under malignant Saturn and Mars, like Cannibals feeding upon one anothers bloud: If I knew that my Father would come into my chamber and beat me for nothing, I would not reſiſt him, but if I were perſwaded that he were reſolved to kill me, then I ſhould defend my ſelfe, and if it ſhould come to that ſad ſtrait, that I muſt be killed or kill, though poſſibly my affection might chuſe rather to loſe my own life, then to be the death of him that gave it me; yet my judgement would prompt that it is ſel…e murder in me to betray my own life when I may preſerve it, and though I ſhould eſteem my ſelfe moſt unhappy, and rather wiſh that hand that did it had been cut off; yet not diſpaire, becauſe it was againſt my intention and my will: If I were asked, who was the moſt unfeigned lover of his Countrey, and the Kingdoms beſt friend? I ſhould anſwer in two things, He that is moſt forward to go wayes which are dangerous to himſelfe, and ſafe to his Countrey, whereby I exclude Neuters that will be ſure to ſleep in a whole skin: 'tis not the Innocent Sheeps skin, but the Foxes skins; (when the King of Sweden approached Frankford, the Citizens ſent to him, that they might be Neutrall till their Faire was paſt, what ſayes he, Are your Faires dearer to you then your Conſciences?) by Solons Law Neuters were to be hanged.
2. He that is content to ſuffer, when his private ſufferings may conduce to the Publike good; for every Engliſh man is a member of the body Politick, and what is good for the whole, he muſt conclude to be good for him; 'tis true, thoſe that will not execute juſtice, deſerve to be executed themſelves; but conſider whether ſufferance or reſiſtance conduce moſt to the common good; There are ſome Scriptures which ſeem I confeſſe, to be contradictory, We reade in the Book of Ioſhua and Iudges, how a ſuſpition of Idolatry cauſes Iſrael to aſſemble to warres againſt Reuben, and Mana…ſeth, and againſt Benjamin, for the Levites Concub…nes, all riſing as one man, ſaying, Deliver us the children of Beliall; and Jonah was caſt out of the ſhip, that would have been the wrack of them all; David took up armes againſt Saul in his own Kingdome, his King, his Maſter, as in his houſe and of his Table and Family, fled to Sauls Enemy to Akiſh, and offered to ſecond him againſt Saul, fortifyed Ketlah one of his Towns againſt him; and if Saul had ſtopt the Cave to have pined him, doubtleſſe he wou…d have uſed means to get out; and yet God was his Counſellor by diſcovering the Princes of Keilah their intentions; and the people cryed all with one voyce, Jonathan ſhall not die for the good he hath done to our Countrey: and the Scripture ſpeaks plainly, that tribute is to be paid ſo farre as the ſubjects may pay tribute to God, for this cauſe pay we tribute; I give ſuch reverence to the holy Scriptures, that when I finde a preſident, for which I doe not underſtand the reaſon, I conceive there was a reaſon for it in thoſe times, which is now abſolete; things were done by ſpeciall inſpi ation, which are not exemplary to us, nor may we judge where the Scripture is ſilent whether it was well or ill done; but I am clearly of opinion, that in a Kingdome well compoſed, if one man or 100 men ſhould ſuffer in the Kingdome, that the ſubjects ought not to take up armes ſuddenly to right themſelves, but expect with patience till the Authors and procurors of injuſtice be brought to condign puniſhment; for when an evill in State Policy cannot be removed without the manifeſt danger of a greater to ſucceed, wiſedome muſt give place to neceſſity, (which all Kingdomes muſt make uſe of ordinarily) and people muſt ſtuddy when the beſt manner of Government is not poſſible without great danger to be obtained, to make the beſt of the pre…ent; when the beſt things are not poſſible, to make the beſt o thoſe that are; as we ſay, to make the beſt of an ill game, and not to throw it up, and ſay they will play no more, 'tis not the part of a faire Gamſter ſo to doe; when all things are quiet in a Kingdome, then conſider how that which muſt be endured may be mitigated, and the inconveniences countervailed; but if the State collective in the whole body of it, or the State contract in a Parliament or Senate, ſhall upon good grounds conceive that the point of that ſword, which they put into the hands of their Governours to protect them, is by evill adviſe turned againſt themſelves, in this caſe clearly the ſword muſt be wreſted out of the Truſtees hands; if the Maſter and the Mate be drunk, all the Paſſengers muſt ſave themſelves; if the Dogs will not bark, the Geeſe will cry when the Gaules are ſcaling the Capitoll: for no inconvenience can be greater; and this was the Parliaments caſe for raiſing Forces; they wiſely conſidered before they Voted any Army, that in that condition the Kingdome ſtood, the remedy could not poſſibly be worſe then the diſeaſe, for the diſeaſe was the utter ſubverſion of Lawes and Liberties, and the deſtruction of the Proteſtant Religion, at leaſt in the power of it; for truly to ſpeak my thoughts freely, I doe not think that the difference between the late Oxford Party and the Parliament, was whether we ſhould be Proteſtants or Papiſts, but whether we ſhould be formall Proteſtants at large or Profeſſors in the power of Religion: and God grant that this may no longer be the Controverſy in this Nation.
But becauſe tediouſneſſe and delay has ever been an enemy to this Kingdome, I ſhall ſay no more in a ſubject that has been ſo much controverted concerning the late unhappy differences, but ſhall apply my ſelfe to the preſent juncture, and firſt concerning the Army.
1 Pet. 3.15.BLeſſed Peter bids Chriſtians to be ready to make an Apology for their faith; but truly there needs no Apology for the Army, unleſſe it be for their too much patience, in ſuffering the Kingdome and themſelves to be ſo long abuſed byſome Incendaries of State, who care not to ſet all on fire to warm themſelves; For had they come to the Houſes the next day after they were declared Enemies, and demanded Iuſtice againſt the cheife Promoters and Contrivers thereof, it had been moſt juſt, by the Lawes of God and man; and I am confident, that there was never any former Army in the world, but would have done it. That ſuch Gallant men which have kept ſome of the cheife Contrivers heads upon their ſhoulders, for an humble Petition preſented to their Noble Generall, (which all Souldiers by the Law of Armes may doe,) ſhould be voted enemies and diſturbers for that which ſince hath been acknowledged to be but juſt, was the moſt monſtrous ingratitude that ever was heard of under the Sun ſince the firſt moment of its Creation; and ſure they durſt not ſo juſtly have provoked them but that they knew they were acted by more noble principalls, that though they had the ſword in their hand, yet they durſt not offend God, Religion being to them the ſtrongeſt bridle. But whom God will deſtroy for their great Provocations, he firſt dementates; they have rejected the Counſell of God, and what wiſedome is there in them? Policy is a branch of wiſedome, and all wiſedome is from God: but this I muſt premiſe, that that Declaration was not in judgement of Law any Act of the Honourable Houſe; for the moſt Honourable Houſes being the Protectors of our Lawes, the Preſerve…s, Surveyers, and Defenders of all our lawfull Liberties, and the Haven and Refuge of all that are oppreſſed, it cannot poſſibly bee imagined that they in their great wiſedomes ſhould (unleſſe misinfo…med) vote them enemies to the State, and diſturbers of the Peace thereof, which with the adventure of their lives have ſaved the Kingdome, and preſerved the Peace thereof. I ſay, under favour, we can no more imagine it, then wee can the Sea to be poyſoned; but it was in Law a Declaration of their malevolent intentions, who exceedingly miſ-informed and ſeduced, and did what in them lay to poyſon the very fountain of Iuſtice who ſuddenly contrived it in an illegall way againſt expreſſe order, at an unparliamentary hour, and ſo a meer nullity, rather a Nocturnall ſurpriſe then a ſolemn act of Conſultation: Livery and Seiſin made in the night is void; if a man be rob'd in the night, there is no reliefe for him, it being no time for travell; no diſtreſſe can be taken for rent in the night time, but a diſtreſſe for dammage Feaſant may, for the neceſſity that elſe the beaſts will be gone; and ſo by a generall conſent our Noble Senators have broken their ſleepes, and ſate upon the Lords day in caſes of great importance; but was there any ſuch pregnant neceſſity to vote that night againſt the Army? I know that the ſupreame Court can never ty it ſelfe to any times or houres; yet if forty Members ſhall goe into the Houſe at twelve at night, when it was adjourned till the next day, and vote any thing to the indangering of the Kingdome in a ſecond and more bloudy warre, is not this a pure nullity? but I ſhall ſay no more concerning that which hath been ſower hearbes to Gods people, that the walls and bulwarks of the Kingdome ſhould be lookt upon by any as thornes and bryars: becau…e I conſider that things extinguiſht may not by Law be revived, but this I am confident that our Noble Worthies and the Army are very great gainers by it; certainly no vote this Parliament has more endeared the Honourable Houſes to all ingenuous men then the revocation and expunging of it; For though it be eaſie for the higheſt earthly Tribunall to be miſtaken by miſ-information, it is the rareſt thing in the world not to juſtify an errour. Every Court is more ſtiffe to maintaine what they have done, then carefull to do nothing but what in right reaſon may be maintained; the magnitude of negotiations and multiplicity of votes, many times like apples may hinder the maturity of one amongſt 10000. which is not the leaſt diſhonour to the great tree of life in our Engliſh Paradice the Parliament, whereupon growes and which is as the very tree of life of all our temporall liberties. Who but a David, a Iob, a Peter, or a Paul, will teſtify ſuch a ſweete Spirit of Chriſtian Ingenuity? And St. Austin got himſelfe more love and honour by his book of recantations then all his other works beſides, and the Army undoubtedly ha's acquired much honour by that Noble retractation and obliteration, being an actuall and effectuall juſtification, and loſt none by the publication of it, for no duſt can ſtick upon pure marble: yet let not the cheife promoters of it pretend innocency, nothing but repen…ance can be their vindication; Indeed our Saviour ſaies that they ſhall think to do God good ſervice by killing his ſervants, this is their caſe who are the reall diſturbers and troublers o… the peace of this Kingdome; they thought to promerrit by Sacrificeing the Children in the ſight of the Father; There was a great King that was reſolved to pardon all the Treaſons, and Rebellions committed againſt him, till at laſt he eſpies the blood of his ſon ſprinkled upon the Traytors garments, and then no further condonation; The Lord will beare with tyrants and oppreſſors long, as in Turkey, Ruſſia &c. againſt that rule Nullum violentum eſt perpetuum, becauſe the times of their Ignorance God regardeth not, and they meddle not with the apple of his eyes which is conſcience: but that pretenders or profeſſors of Religion, which had ſcarce time to bleſſe God for their own deliverance from Arbitrary power, and the Biſhops domination, ſhould preſently become oppreſſors themſelves and perſecutors of their Brethren; as it is to me one of the greateſt miracles in the world, ſo it clearly prognoſticates their ruine, for pride is the Harbinger of deſtruction, as Thundering and Lightning are not far aſunder, and ingratitude is ſeldome puniſht in another world, What an high eſteeme and good opinion had this Army of the Parliament and City? what abundance of love did they expreſſe to them? deare ſouls! what needed they to have adventured their lives ſo freely more then o…her men? their ingagement was not mercinary as Auxiliaries in France or Spaine, who look not at the juſtice of the cauſe, but the beſt ſalary, and prolong the warre as coveteous Surgeons keep the wound raw for their own advantage, and ſo drink the blood of poore innocents; but it was an honorary ſervice as lovers of their Country that were reſolved mori pro Patria, rather to dy an Honourable death then to live a ſervile life, and therefore did not make a truce when they had taken one Garriſon, and give the Enemy time to reinforce, like day labourers that care not how long the harveſt continues, but as if they had contracted by the great to ſave the Kingdome for ſo much; ſurmounted all difficulties, run upon the mouthes of the Thundering Canons (which were invented to deterre men from going to warr) as if they had been ſpirits and not bodyes tangeable, or as if they had coveted nothing more then active Martyrdome, and what wonders were wrought by them in the revolution of one yeare requires a better memory and an exacter pen then mine to record, that the generations to come may call them bleſſed; for by this Army the Lord of Hoſts hath reſcued and redeemed the liberties and properties of this Nation, out of the jawes of all oppreſſors; to the end I truſt that being ſo delivered, we may ſerve him without feare in holineſſe and righteouſneſſe all the dayes of our lives; ſo that I may truly ſay, that this Army (whom the Lord maugre all oppoſition will make glorious Inſtruments of his prayſe) hath been the breath of many of their noſtrils both in Parliament, Aſſembly, and City; they had not long breathed but had been ſtrangled or loſt their heads, had not the Army ſtood in the gap for them, and yet by theſe mens good or rather wicked wills, the Army ſhould not have liberty to breathe in the Land of their Nativity; was there ever ſuch a maſſe of inhumanity and ingratitute heard of? What a blemiſh lies upon the State of Rome to this day, for their unthankfulneſſe in the caſe of one Scipio, and upon the Lacedemonians, for not erecting Monuments of honour for Alcibiad…s, and Socrates? Has not England ſins enough to anſwer for, but it muſt be guilty of ingratitude? How would not only Romans but Pagans have erected Statues for the perpetuall Honour of the Noble Generall, Lieutenant Generall, and the reſt of thoſe Joſhua's and Worthies which have been as the ſecond ſaviours of this Kingdome? and that which Crowns all, is their ſelf-denyall and humility; willingly do they talk of their errours, but what is well done the Lord hath done it, and it would have beene better but for them; as the Maſter that guides the Schollars hand to make a letter, the ſtraightneſſe is from the Maſter, the obliquity from the Schollar, without whom it had b…en better; yet they, and the people of God in this Kingdome, cannot but rejoyce, that the Lord made uſe of their hands, in this great work of Reformation; But that I may not only ſhew my own affection to the Army, and take the Readers affection, but convince his judgement and informe the underſtanding in point of rationall ſatisfaction, I ſhall endeavour, I hope not without ſucceſſe, to make it very cleare, that the proceedings of the Army in not ſuffering themſelves to be disbanded till the Honour, and the Liberties of the King, and people, be ſetled and vindicated; Is clearly juſtifiable by ſuch demonſtrative Arguments, that the impartiall Reader cannot but in his judgment inwardly aſſent thereunto. It cannot be denyed, but that this Army was raiſed to defend the juſt Liberties of the Subject from all Tyrannica…l U…urpation, Arbytrary exorbitances and Irregularities, and all …ppreſſive wayes of Government, to which end they have bin honeſt, faithfull, and true, as the Turtle to his Mate; for if all the malice in the world were infuſed into one eye, it could not diſcern the leaſt ſpot of injuſtice, or violation of truſt in this Army, for he that is true to his end, can never be ſaid to break a truſt; let but every man conſider whoſe actions have been moſt ſuteable, and agreeable to the ſolemn League and Covenant, whether the Armies or theirs that oppoſe them; and then tell me whether it be better to take the Covenant and to break it, or not take it, and yet to obſerve it; whether is better to endeavour the extirpation and weeding out of the precious corn under the notion of tares and weeds, or to endeavour by all juſt means to hinder and prevent the ſlavery of this Kingdome under the notion of Order and Uniformity. Read but the Preface to the Covenant, which is as it were the key to open the minde of the makers [that having in our eyes the advancement of the Kingdome of Jeſus Chriſt] ſure that can be no other then to ſet up Chriſt in his Kingly Office as Head of his Church, for temporall Kingdome he hath none; and if man muſt raign over the Conſcience, where muſt Jeſus Chriſt raigne? and calling to minde the practices againſt the Profeſſors of the true Religion, what were thoſe practiſes, but to impriſon and perſecute the beſt Chriſtians for their Conſciences? and the power of the Hierarchy was principally erected in the Conſciences of men, therefore all Domineering over mens Conſciences is to be rooted out, and certainly the greateſt errour and hereſy in this Kingdome is to aſſume a power over the Conſciences of Gods people; and an unfained endeavour to amend our lives, there's a perſonall reformation; and to go one before another in the example of a reall Reformation, that muſt be intended a publike Reformation; not to wait upon Authority whether we ſhall ſerve God or no; but the Cobler to go before the Doctor, the Sculler to out-row the greateſt Schollar if he can, and not to hamſtring them that would go foremoſt in the power of godlineſſe, for a mans generall calling of being a Chriſtian does not depend upon the Magiſtrate. But why ſhould not ſuch a Diſcipline be ſetled univerſally as the greateſt number of wiſe and Learned men ſhall agree upon? The anſwer is eaſie, becauſe in very many Counſels Jeſus Chriſt hath been out-voted by Antichriſt, and the Aſſembly doe not ſay that they are priviledged with the priviledge of Infallibility: let the rigid Presbyterians in the Aſſembly but anſwer me this Queſtion, whether two parts at the leaſt in three of all the Miniſters in this Kingdome, be not for a moderated Epiſcopacy, and the Common-Prayer-Book? if ever it come to a Nationall Aſſembly, differences muſt be ended by the major vote; that which they anſwer, that few or none will be choſen, but of the Presbyterian judgement, I cannot believe it, for 'tis a violent preſumption that men will nominate thoſe of their own opinions; if it bee replyed, that we ſee in many places where the Electors have not been very religious, they have choſen the moſt religious Profeſſors for the Parliament, that was not for the love of their Religion, but they knew they were the beſt Common-Wealths men that ſtood for the peoples Liberty; nor would that ſerve the turn if it were ſo, for the elected ought in Conſcience to vote according to the generall meaning and judgement of the Electors; wee ſee in the Noble Ho…ſe of Peeres, a Lord that has a Proxy may vote for himſelf in the Affirmative, and for the abſent Lord in the Negative, if he ſend to his Lordſhip ſo to doe: if four or more Miniſters were choſen by all the Miniſters of a County, and ſent to a Nationall Aſſembly, theſe men ought not to vote any thing againſt that which they know to be the generall intent, meaning, and deſire of thoſe that ſent them; but whether the generall comportment of the Army in all matters univerſally, and their late Actions, Remonſtrances, and Declarations, be not more purſuant and proſecuting to the true meaning of the Covenant, the firme ſetlement of this diſtracted Kingdome in a ſubſtantiall and compleat manner, then any thing that has been publiſhed by the contrary-minded, let all the world judge. But when will hereſie ceaſe if there ſhould be ſuch an indulgence as you deſire? This queſtion is anſwered by B…ccalino, Ragvagli di Parn…ſſo.and tis worthy the reading; All the great ones came to the Oracle of Apollo to enquire concerning themſelves, at laſt came the Biſhops exclaiming wonderfully againſt errors and hereſies, that the Romane Catholike Apoſtolike Church was quite deſtroyed by them, and the Ieſuites lamented the want of love and charity, and ſaid all was for want of order and uniformity; the Biſhops deſiring to know when their errors and hereſies would ceaſe, and the Ieſuites deſiring to know when there would be love and charity; great expectance there was to know the Anſwers, at laſt the Oracle ſaid that errors and hereſies would inſtantly ceaſe if the Biſhops and their Succeſſors were aboliſhed; and that love and charity would abound when the Ieſuites and their Accomplices were extirpated: Obſerve two things, firſt, that perſecution for Conſcience ſake is the only brand of the Antichriſtian Church; ſecondly, that thoſe that complaine ſo much of errours, are the greateſt occaſioners of them; and he that bids look to your purſe, is the moſt dangerous fellow in the crowd. I am ſure, if Gods glory were aimed at, no difference of opinion amongſt Proteſtants could poſſibly break the bond of love; may we meet in Heaven together to praiſe God eternally, and ſhall not we live lovingly together under one King? Is there any man in London but ſayes he hopes to be ſaved by faith in Ieſus Chriſt? or if not, ſhall we ſend him to Hell unleſſe he diſturb the publick peace? (which no man muſt doe, for a Kingdome muſt preſerve it ſelfe,) as that precious King E. 6. ſaid, when the Biſhops would have had him burnt a Heretick; whither will his ſoul goe ſayes that young, truly young S. Edward; to Hell ſaid thoſe bloody Biſhops; but he ſhal not if I can help it, ſayes he; do you endeavour to convince him; however, I will not ſend him thither before his time; tis preſumed Theeves & Murtherers repent, he does not: Thoſe are bloudy butchers, ſons of that ſcarlet Whore, that would have many men (as free from errors peradventure as themſelves) in their dayes burnt for Hereticks upon the Stat. of 5. H 4. made againſt Proteſtants. Was not that H. 4. a Uſurper? Who was it that murthered, R. 2? Who but purpurated Perſecutors and bloudy wolves will deliver poore Chriſtians to death or to cruell jaylors, which is all one; for there is no magis and minus in perſecution. Matters of wrong and offence are puniſhable, but not matters of Conſcience, unleſſe they bee proditorious poſitions. If Proteſtants had been guilty of a Powder Plot in France, I believe they would never have been tolerated longer: hath not England paid deare enough for innocent bloud? God hath been reckoning with Us for the bloud of Barrow, Greenwood, Tiſdale, Ʋdall, Cappinger, and Oyers: doe but reade that excellent Treatiſe of that Worthy Author Sir Simon Dewes concerning this Subject, which is ſufficient in reaſon to end the great controverſie of the Kingdome, and to caſt water upon, and extinguiſh all the flames of our preſent differences in matter of errour.
2. There is no other expedient left to ſettle the ſubjects liberties, but by the continuance of this Army, for he that knowes any thing of the temperature and conſtitution of our Governours and Government muſt acknowledge that in probability, a Reformation in Courts of Iuſtice, and a meet liberty for tender Conſciences, two things of the higheſt concernment, cannot without the intervention and aſſiſtance of this Army be expected, for who will conſent to prejudice himſelfe, or derogate from his own profit for the publique good: put caſe the Biſhops were ſitting in the Houſe of Lords and the greater part, what hopes were there to paſſe an Act for the aboliſhing of Epiſcopacy? Let all Hiſtories be inſpected and it will clearely appeare that the heart of oppreſſion in any Kingdome or State, was never broken but by the mediation of ſome ſtrength, and therefore we ſhould love thoſe truths which coſt ſo deare: and this not only in matters of Religion (which was introduced by blood in Germany, France, Scotland, Poland, Sweden, Holland, and all places where it is eſtabliſht, ſave only in this Kingdome; yet the Prophecy was,By Groſted Biſhop to H. 3. Populum Dei in Anglia non liberari à Papatu, niſi in ore gladii cruenti) but in matters of Civill Right, and Common Iuſtice. And now that God has proſpered our Worthies in Parliament and made this Army ſo ſuccesfull, ſhall the Kingdome be content with halfe their liberties? or remove the Court of Wards only, and let the poore Client be plagued and perplexed in other Courts as he is, and no hopes of redreſſe? oh happy Indians that have no Law Suits, or ſuddenly ended. Concerning both, I truſt this Kingdome will ever magnifie and reverence them as the ſupreame Court; and as all the members of the body have a care of the head, and venture all to ſave that; ſo muſt all the people of the Land, venture their lives to maintaine the Honour and juſt priviledges of the King and Parliament; my meaning is, that wee ought to have this eſteeme, not only of this ſupreame Court, and the conſtitution of the Government, but of every particular member, untill it plainely appeares that the Acts and Votes againſt the liberty of the Subject, and mindes his own profit, gaine, and the preferment of himſelfe and his friends, driving on furiouſly like Iehu amicable and peculiar intereſt, and neglecting the publique welfare of the people; that being priviledged himſelfe from all ſuites, is not ſenſible of the Clyents ſufferings. I have often thought that it were to be wiſht that Magiſtrates had ſuffered in their own private conditions, that ſo they might learn to pitty others; certainly for a Parliament man that is elected to guide the Ship of State, to looke after the Cockboate of his own private fortunes, and cares not whether the Kingdome bee Shipwrackt ſo as he may with the broken plankes build himſelfe a habitation; as it is the higheſt Treaſon that poſſibly can be committed, as being a breach of greateſt truſt; ſo certainly ſuch a man, to ſay no more, deſerves expulſion from the Honourable ſociety. And if by the long continuance of Patliaments (which I take to bee the preſent caſe) ſome members ſhall joyn confederate together to advance themſelvs and their own party, and d…preſſe all others that ſhall oppoſe their ambitious deſignes; and by their active vigilance and ſtudied premeditations preſent matters ſo plauſible in the Houſe, and having the moon and ſtarre-light of naturall parts and other politique advantages, ſhall ſo prevayl to carry a Vote to the infringing of the peoples Liberties; if ſuch an extraordinary caſe happen, it will require an extraordinary remedy. I confeſſe when a Vote of great concernment is carried but by 3 or 4, the leſſer number is included in the greater, as 4 in 5; and when there is 203 vote for it, and 200 againſt it, the Vote is not paſt by 3, but by 203: and as Solomon ſayd, two are better then one, therefore no better way hath been deviſed; yet it cannot bee imagined that a fourth part in the Honourable Houſe ſhould ever vote againſt the Liberty of the ſubject, if the deſign be rightly apprehended, unleſſe it be in a matter wherein they are exceedingly concerned in point of profit, in which caſe they are to be intreated to be abſent: but muſt a kingdom be undone in ſuch a caſe? his Majeſty agrees that there is a power in both Houſes more then ſufficient to reſtrain Tyranny, and that his Prerogative is but to defend his peoples Liberties; ſure then the Parliament will give mee leave to inferre without any offence to that ſupream Court (which is the honour and glory of the Engliſh Nation) that there is in the people a ſufficient power reſerved to preſerve themſelves from ſlavery and oppreſſion, if thoſe whom they have choſen to infranchiſe them, ſhould be the infringers of their liberties: But here I ſhall be demanded, why ſhould not the Army beleeve that the Parliament will, as they declare, ſettle the juſt rights of the King, and his ſubjects? Truly not to beleeve a Parliament, is morall Infidelity, ſpecially ſuch a Parliament which hath done ſuch wonderfull things for the good of the ſubject as this hath done; for our forces had not been ſo victorious abroad, had not our Councels beene moſt wiſe at home; but yet reaſon againſt ſence is ſophiſticall. Nor can I beleeve what ſome of the Aſſembly pretend, that hee which is impriſoned for his conſcience, has the liberty of his conſcience; and now I have named that which is the great Apple of contention in this kingdome; for to ſpeak my thoughts freely, though I beleeve moſt of the Aſſembly are men regenerate, and good Chriſtians, and therefore I love them; yet had they never met, I am as confident as confidence it ſelfe can make me, that this kingdome had long ſince been ſetled in a peaceable poſture; for we may thank them for their learned diſtinction of Presbyter and Independent, between whom lovers of peace deſire to make the difference very ſmall, but contentious ſpirits ſtudy to make it a wound incurable. For my own part, I confeſſe it is very improper for me, and unwilling am I to meddle with differences out of my proper element; yet there being a great work to be done in this generation, and the only playſter that is large enough to cure all the diſtempers in this kingdom; I conceive after twelve yeares ſtudy, being inevitably put upon the ſtudy of it by a ſpeciall providence, and ſcarce knowing any other controverſall point in Divinity worth ſtudying, the Prieſtly and Propheticall office of our bleſſed Saviour being in good meaſure (bleſſed be God) vindicated and redeemed out of the hands of thoſe Romiſh Huckſters; and whether the Inventions of men ought any more to bee mingled with the Inſtitutions of Chriſt in his kingly office then their good works in his prieſtly office, is now the great diſpute. That the difference between them is not eſſentiall but graduall (for I look upon Presbytery as a ſtep to Independency) not in the body, but in the garment; and therefore undoubtedly time and wiſedome may temper a Reconciliation; only through pride and covetouſneſſe comes this contention concerning liberty for tender Conſciences. Truly, whether the ſword can be any better imployed then for the defence of the true Religion, and whether it be not as lawfull to fight for Chriſts Kingly Office againſt the oppoſers of it, as for his Prieſtly Office againſt the Papiſts, it is not my intention to cleare any particular, but to give ſome generall hints, hoping that all Gods people though of different judgments in this particular, deſire a ſound and durable peace accompanied with truth and piety.
What my opinion concerning a univerſall Tolleration of all Religions; whether it be tollerable or inſufferable I will not deliver any opinion of it, becauſe it is not the thing in queſtion; I know none but Proteſtants that deſire this liberty, and that not ſo much in Doctrine as in Diſcipline. I think there is ſcarce a Papiſt in the Kingdome but either actually or vertually in their deſires at leaſt, hath been in Armes againſt the Parliament; 'tis clear that Antichriſt fought for the late Oxford party, whether they fought for him or not: 'tis much that Chriſt and Antichriſt ſhould pitch their tents in the ſame field; and therefore certainly, 'tis a fond Argument that men make; If you ſuffer Independents, then why not Papiſts? becauſe thoſe that have been faithfull to the Parliament, and are of the ſame Religion, may in juſtice and equity have the liberty of their Conſciences, not diſturbing the peace of the Kingdome; does it therefore follow that Enemies to the Parliament, of a different Religion, whoſe Religion in the power and practiſe of it is flat Rebellion, their Head Antichriſt, their Doctrine Hereſie, and worſhip Idolatry, holding pernitious principles, deſtructive of State Policy, that theirs ought to be ſuffered? If any Papiſt bee better principled and will take an Oath to bee true to King and Kingdome where they live, in all points, and will not make it their work to ſeduce others, and the number ſo ſmall, that the State need not probably fear any danger by them, as in Holland; I ſay nothing with it nor againſt it: but I would faine break the neck of that abſurd Argument, If you ſuffer a Proteſtant you muſt ſuffer a Papiſt; does every diverſity of opinion preſently make a different Religion? I will aſſure you there are more differences between the Papiſts about thoſe five little words, Hoc eſt enim corpus meum, this is my body, then there is between all the men in this Kingdome, and yet who more loving then they; before the Councell of Lateran, it was good Divinity to ſay at the Maſſe (which gets a maſſe of money) adoro te ſi tu es Chriſtus, I adore thee if thou be Chriſt; but ſince Tranſubſtantiation is ſetled by their Law, they are ſo fallen out amongſt themſelves, how to make the body of our Saviour to bee there as it was when he Inſtituted the Sacrament; that 'tis moſt admirable; and I think it better beſeeming us that are Proteſtants to laugh at thoſe Antichriſtian fopperies, and to pity one another; the ſtrong not to diſpiſe th… weak, nor the weak to oppoſe the ſtrong: let me inſtance in ſome of their differences concerning their Tranſubſtantiation: Some Papiſts hold that Chriſt is not in Heaven, becauſe he is in the Hoſt, others that there are two Chriſts, others are much troubled about the time that Chriſt continues with them; ſome hold that his body goes not into the ſtomack being full of humors, but then thinking there would be little fruit of it, they ſay he ſtayes till digeſtion, therefore they uſe not to eat for three or foure houres after; others hold the body never parts, but then no man needed to Communicate but once, and they could ſell their God but once, and the party ſinnes after, which could not be; then becauſe this body cannot annihilate, being as impoſſible here, as 'tis in the heavens, they differ what is become of the body; ſome hold that it was gone to heaven, but that cannot bee ſay others, becauſe it was there before, then the doubt is, how can accidents nouriſh the body? ſome hold that ſo ſoon as the ſtomack ha's changed the form of the Wafer cake, that God Creates a new ſubſtance of nothing; but againſt that ſome Prieſts finde that the wine does preſently comfort them, and Prieſts have been drunk with much wine; then they are much troubled where our Saviours head and his feet are, leaſt the Prieſt through ignorance ſhould hold him with his heeles upwards, and ſome hold that the head is alwayes upppermoſt, hold it how you pleaſe; another Prieſt was very angry with mee for asking him ſuch a queſtion that he knew not how to anſwer, but ſayes the face is alwayes towards the Prieſt for reverence; I know not how tis poſſible not to believe, but to imagine ſuch a confuſed Chymaera. Then they diſpute how the Organicall Body of Chriſt can be in a thing ſo little, therefore they ſay, the more wine the better; But the Prieſt does not ſee the wine in the Flaggon, yet ſay ſome the vertue of the words penetrates into it, others ſay tis Idolatry to attribute vertue to words, and others hold that the Pope took away all the vertue from the Greek words, and put it into the Latin; then they differ exceedingly whether the body of Chriſt came at the firſt word hoc, or at the ſecond word eſt; ſome hold that there is much vertue in the word enim by vertue of the Popes Vnction, and that when the word enim is pronounced, if the Prieſt ſtop there, then it is 3 parts fleſh and 2 parts Bread, becauſe the Lutherans that hold Conſubſtantiation, ſay they are wiſer then the Papiſts, for they eate bread with their fleſh, the Papiſts raw fleſh without bread; ſome Prieſts would pronounce the words with a very loud voice, thinking thereby to bring Chriſt the ſooner from Heaven; The people are angry with the Prieſt, and ſay it is an incivility to invite a man to a Dinner and not make him drink, others hold that no Article of faith can be contrary to a mans ſenſes. The Lord knowes that I write not this out of any Irreverence to the bleſſed Sacrament,Dominicani, Daem nic…ni, Franciſcani, Fraudiſcani, Carmelitani, Carnalitani, Mendicantes, Manducantes, Cervi, Servi. but to ſhew that the Papiſts have more differences among themſelves then the Proteſtants, for he that will but read Mounſeiur St. Aldegonds Table of d fferences between the Papiſts, ſhall finde that there are above 500. differences between them about the point of Tranſubſtantiation, which Trent makes an Article of their faith; and they differ in above 20. ſeverall points among themſelves, the Ieſuites contending for the Immaculate Conception of the Virgin Mary; The Dominicans tooth and naile oppoſing it, every order of Monkes and Fryars ſtudying to advance themſelves and commend their own Saint and Patron, and debaſe others in compariſon: ſo as if there ſhould bee as many ſubdiviſions in every point wherein they are divided, as about Tranſubſtantiation; which I think is no hard matter to make good: I might conclude that there are 10000. differences among the Papiſts, and yet they all agree cordially againſt the Proteſtants, and live as lovingly as if they were univerſally of one opinion; and in Luthers time haveing a generall meeting for the reconciliation of all theſe differences, one of their Biſhops, ſubtile and politique, fearing that Luthers Arguments would take w th the People, to make the Maſſe an arrant ſtrumpit, deſires to make one objection for his ſatisfaction againſt it, the which was that either Chriſt held in his hand bread, or his body, or the accidents of bread, or ſomething elſe, or nothing; if bread then the word, this muſt be taken for this bread, and that would be repugnant, if his body, it had been abſurd to ſay my body is my body, and they ſay it is no body, till after the prolation of the words, if the accidents, then the Tranſubſtantiation was before the words, and to break accidents is not to break bread, if any thing elſe, what was it? if nothing, the Scripture is falſe, for hee took, and to ſay that the word this demonſtrates nothing as preſent, but what ſhall be; this is to make our Saviour a Iugler to deceive their ſenſes; concerning the Virgins conception without ſin, he was likewiſe puſled becauſe the Scripture ſaies all have ſinned but only Chriſt, and how then do they keep a Holyday for the Virgins Conception? for no day may be kept holy for an unholy thing: Others ſaid it was but tolerated not approved, but ſaies the Biſhop, brethren you ſee theſe are rationall doubts, and your jarring will be the Lutherans uniting: therefore Pray, ſince wee cannot all agree in opinion, leaſt our differences ſhould advantage the common Enemy, let us live in love, and baniſh all ſtrife and contention: and I doe here by Authority from the Apoſtolique See, decree an Amneſtia and Oblivion of all differences that have ſprung up amongſt any Papiſts concerning variety and d…fferences in judgement, the hearkning to which advice as ſome Polititians obſerve,An Act that all that differ in opinion ſhall li…e lovingly non obstante. was a meanes to continue the greateſt part of Germany in the Romiſh Religion; I remember that at Paris going to ſee the Cardinalls Library which was kept by Doctor Smith our Countryman, a ſubtile man, and a great Schollar Biſhop of Chalcedon (alias terra incognita) he was very earneſt with me to reconcile my ſelfe into the boſome of the Roman Church; abuſing that Scripture that the Nation which did not ſerve her ſhould bee deſtroyed, and ſo muſt England. I told him that myſticall Babylon muſt bee deſtroyed: and he ſpeaking ſomething uncivily of England, ſaying he was perſecuted for his ſervice done to his honoured Miſtris and deare Mother the Church of Rome: I made bold to tell his Lordſhip that he Courted a foule Miſtris, not becauſe ſhee was foule, but becauſe ſhee was in the darke: and in the dark Pope Ioane is as good as my Lady. Amongſt other diſcourſe, he told mee, that the Proteſtants in England would deſtroy themſelves, and intreating his reaſon, ſaid he, do not you ſee how they perſecute the Puritans in England, and Scotland, and at Geneva? And in the French Church, Maſter Melletier Amarant, for ſmal differences in opinion? who being men more ſingular for zeale then the reſt are diſgraced; whereas in our Church thoſe which are moſt zealous are moſt honoured, and the humility and auſterity of the Capuchines and Cordeliers helpe to make amends for the luxuriance of other orders. I wiſh every underſtanding man would but ponder this Argument: can that Religion ſubſiſt and flouriſh, where the moſt ſtrict and powerfull profeſſors of it are the objects of malice, and oppreſt for their Conſciences? Wee allow ſaies he, a greater latitude of opinions in the Church of Rome notwithſtanding the inquiſition, then your Biſhops will do in England; I told his Titulary Lordſhip that is was the intereſt of England to bee as zealous for the Proteſtant Religion, as the Spaniard was for the Pop…ſh; The purity of the Goſpell and the free exerciſe and practice in the power of it, is now the intereſt of this Kingdom, and there is no ſuch way under Heaven to make this Kingdom ſuddenly happy as for all godly men though of different judgments to unite cordially together againſt the common Enemy. I think no man will ſay but that the Independants are as great Adverſaries to Popery as any others are in this Kingdome. But now ſayes the Reader, I perceive you are for Liberty of Conſcience, that Babell of confuſion, and monſtrous Chymera, as men call it. Stay good friend, if you be a ſpirituall man and a new creature, that haſt found any mercy from heaven to thy poore ſoule, I ſhall ſpeak a few words with you about this buſineſſe, for ſpirituall arguments to a dead heart are but as warm water to a dead man; for a carnall man to argue of ſpirituall priviledges, is for a man to take out a hot Iron with his fingers. Conſcience is a Diamond, and only wrought upon by the duſt of a Diamond; men that have no Conſcience know not what it is. The beſt argument that hath bin brought againſt the Congregationall way, is that which the Papiſts urge againſt Chriſts Prieſtly office in point of ſatisfaction, that it is more lyable to Abuſes and Hereſies, then the way of Claſſes; ſo ſayes Aquinas, if good works do not merit, who wil do any good works? the prudentiall way certainly to move men to doe good works, is to tell them that they merit by ſo doing; but look at the Inſtitution, what is the will of Chriſt? I doe not intend to argue it, but to the former queſtion, can the ſword be better imployed then to defend good Chriſtians? what injury hath the Goſpel of grace done to this Kingdom, this 100 years, that all men ſhould not venture their lives to maintaine it, if any ſhould unjuſtly goe about to deprive us of it? but did not the Chriſtians in primitive times ſuffer Martyrdome? Tis true, Chriſt Jeſus had newly ſuffered, and …od would have the firſt ſeeds of Religion watered with bloud, and Religion then was but a novelty, and in its infancy; children are ſubject to be abuſed by every one, which being of age will defend themſelves; but for a conſiderable number of men to fly or ſuffer death, is rather to be ſheep then men: does Religion overthrow nature? That example of the Theban Leaguer under Maximilian was miſtaken by Tertullian, for the Chriſtians were diſperſed and knew not their own ſtrength; and that Saint Maurice had 5000 in Armes, and would not fight againſt the King of Thebans, is not reported by any credible Author, but that 20000 Chriſtians were martyred on Chriſtmas Day under Diocletian, poſſibly it may be ſo; and ſo it was in Paris at the S. Bartholomew 1575. ten thouſand Proteſtants maſſacred. But all theſe Arrowes fall ſhort of the mark whereat they are ſhot. 'Tis certainly more valour and Religion to fight for the maintenance of the true Religion eſtabliſht by a Law, then to ſuffer patiently; active Martyrdome in ſuch a caſe is better then paſſive, and this is no Hoſtility; they begin no warre, they provoke not, the perſecutors may have peace when they pleaſe, let them not ſtrike, and give aſſurance of it to thoſe which are in Armes for their Religion, and they will lay down Armes preſently, as the French Proteſtants told their Kings. Will the Cardinalls ſuffer an hereticall Pope, as they call hereſy? no; will the Biſhops ſuffer hereticall Cardinalls? no; will the Prieſts ſuffer hereticall Prieſts? no; will the common Papiſts ſuffer hereticall Biſhops? no; do wee not defend againſt God himſelf by phyſick, and by food againſt ſickneſſe? If a man have a ſword in his hand, 'tis abſurd to tell a Theife of Law and Iuſtice, but fall upon him: Conſtantine fought againſt Licinius in Paleſtine, and made him give Liberty to the Chriſtians; to ſtand by and ſuffer a brother to bee killed is worſe then the Murtherer, for the one may be through choler and the violence of a temptation, but not to help my brother argues a baſe ſpirit: and is it not fratricide in me not to ſeek for juſtice upon him that hath kil'd my brother? I fear the death of Barrow and Greenwood, &c. lay heavie upon ſome who might have oppoſed the Biſhops. What muſt the pillars of juſtice and truth be ſhaken for Uniformity? muſt rights be invaded and violated for Formes and Ceremonies? tell mee thou Beleeving ſoule, does thy Religion conſiſt in an ocular beauty and out-ſide uniformity, or in a reall love and inward conformity to the Lawes of Chriſt? is thy ſoule at reſt, in the enjoyment of thy God, in the face of Chriſt? and doſt thou vex and diſquiet thy ſelfe at Formes and ſhadowes? doſt thou perſecute thy poore brethren, partakers of the like precious faith with thy ſelfe? impriſon his body and vex his righteous ſoule, becauſe his eye-ſight poſſibly is not ſo clear as thine, and yet pretend that Conſcience is not enforced, but only the outward man, and ſo mock and jeere at the calamity of thy brother? who poſſibly hath greater enjoyments of God, and lives more by faith and leſſe by ſence then thy ſelfe? but ſayes one, may not God ſanctifie this way to reclaime him from his errour? muſt it bee an errour becauſe thou ſayſt ſo? and if it be ſo, wilt thou bee unjuſt becauſe I am erronious? I pray thee, which is the greateſt ſinne? the manner of Gods worſhip is no matter of juſtice; many Chriſtians doe not meet in the publick places, having been conſecrated to Idolatrous uſes, and there was no naturall uſe for them; and are not ſatisfied when I tell them that by the ſame reaſon they may not worſhip in this Kingdom becauſe dedicated to S. George, nor upon any day in the week, every day having been dedicated to ſome Saint or other; it ſatisfies them not, for of the dayes and times there is a naturall neceſſity, but none for the places and grounds, which by ſpeciall command were to be aboliſhed; for my one part I conceive this to be an errour; but may any man therefore violate juſtice, the queen of morall vertues; the ſupporter of Thrones and States, and commit palpable injuſtice, the quean of vices, and ſupplanter of States and Kingdomes, by invading theſe mens houſes which are by law their Caſtles, and offer violence to their perſons who are praying for the Magiſtrate, that under him they may live godly and quiet lives, and deſtroy all civill and naturall relations; haling the poore husband from his wife to a priſon, and puniſhing the innocent wife and children, who are not erroneous for the husbands errour. if this bee not injuſtice there was never any done under the cope of Heaven. Can it be for the publick good to impriſon a man becauſe he will not ſin? therefore, can this Kingdome be happy without ſuch a Liberty of Conſcience? and is it likely to bee obtained if this Army were disbanded? ſpeak plainly, did not perſecution come on like an armed man? would not cruell perſecutors and Oppreſſors have had, if they might, the ſame power over Gods people as the Romans had over their ſlaves, if they ſpared, it was a courteſie; had not every man in the Army the next day after their disbanding been in the ſame condition for his Conſcience as the Papiſts are, if theſe men might have had their wils upon them? And are not ſome which have ventured their lives againſt Popery and Tyranny indited upon the Statutes of Recuſants? which were made to diſtinguiſh betweene the Ieſuited practiſing Papiſt and the peaceable Recuſant? who till the eleventh yeare of the Queene repaired conſtantly to our Churches, and after fearing leaſt the Papiſts ſhould bee too rich, the wiſedome of State, impoſed a penalty upon them of twenty pound a MonethMonth for their abſenting from Church: and what comminations have there lately beene to proceed againſt poore Chriſtians upon the Statutes of Hereſy made in time of Popery againſt the Lollards, which were Proteſtants, and Wickliffes followers, one of our protomartyrs of England? truly Superſtition is an unreaſonable thing; ſuch bloody opinions prove the Authors to bee rather beaſts then men. Honeſt faithfull men becauſe they cannot in all things come up and conform to the opinion of ſome Prelaticall ſpirits, muſt be denyed the liberty to breathe, and civill cohabitation; or if that favour be obtayned, they muſt be made hewers of wood, and drawers of water, as if the ten Tribes ſhould have been ſlaves to the Gibeonites, nay worſe then ſlaves, their very Oxen to plough for them, and reap for them; the honey by thoſe men was not intended for the Bees; ſic vos non vobis, &c. Tell me now, is it not more mercy to kill the wolfe, then to let him go? is it not better to be nouriſhed by a Theefe, then kild by a Shepheard? is it not better to be healed by an Emperick, then to be poyſoned by a Phyſitian? But in the former Caſe that I put, where twenty choſe a Captain to command them (for he is as truly a King, though not ſo great and glorious a King, that reignes over twenty, as hee that reignes over twenty millions. Many of the Kings mentioned in Scripture, of Sychem, Iericho, Sodom and Gomorrah, never had ſo large a command as the Lord Mayor of London. No King in Iſrael was Conductor of the people. Governour is the generall word, and to bee a King is but one kinde of Government: Florence and Muſcovy, but Dukes in name, have the greateſt power of any Kings in Chriſtendome) if the ſeventeen deſire to ſerve God contrary to the Captains judgement, with the Common Prayer Book for the purpoſe; the Captain with the other two comes to the houſe where the ſeventeen are worſhiping, interrupts them, and will hale them to a priſon; they alleadge for themſelves, that they doe not any way diſturb the preſent Government of State, but deſire freedome in their Conſciences; the queſtion is, Whether in this caſe it be againſt the word of God, for theſe ſeventeen to defend their owne profeſſion, and to deſtroy the Captain and the other two for the liberty of their conſciences, if otherwiſe they cannot preſerve it? my meaning is, after all meanes of entreaty uſed to the Captain, to bee indulgent to them in ſo pretious a thing as Gods Service is, and flying b…ck to a wall, as we ſay, as farre as a man can when he is purſued, and ſo to make it but a pure ſe defendendo. For my own part, I think that it is not only lawfull, but a thing moſt neceſſary, that if theſe ſeventeen men ſhould ſuffer themſelves to bee impriſoned for their conſciences by their Captain and two others, that God would be angry with them for being ſo unnaturall and unjuſt to themſelves. But then the queſtion will be, If the Captain and ſeventeen ſhould be of one opinion, and the other two contrary minded, and the eighteen make it capitall, and condemn the other two for Heretiques; whether may the other two reſiſt in this caſe? I anſwer, they may ſave themſelves by flight if they can, but for two to take up Arms againſt the eighteen, I am doubtfull whether it bee lawfull, at leaſt convenient, becauſe there is no probable hopes of ſucceſſe; and it is the minde of God, that theſe two ſhould ſuffer patiently what they cannot help; and this will fall within that excellent Rule, Of two evils the leaſt is to be choſen; the two are ſure to loſe their lives, therefore they muſt ſuffer patiently rather then to endanger the lives of others with them; for the God of peace does not delight in warres: and then an evill is judged to bee inevitable when there is no apparent ordinary way to avoyd it, becauſe without an extraordinary warrant wee may not preſume of Gods extraordinary power and aſſiſtance; as if an honeſt man with a ſword bee ſet upon by two theeves with piſtols; now in this caſe I hold it wiſdome to deliver his purſe to ſave his life, becauſe two are ſtronger then one. Nature is Gods Lievtenant and efficient, by a power from God received, continued, & permitted; and in humane affaires we are to look what the courſe of Nature may probably effect, if not checked: when God ſayes this ſhall be becauſe I will not hinder it, then Nature of its own nature produces ſuch effects. What King with a thouſand will fight againſt him that comes with ten thouſand? and as the uſe of lawfull means for ſafety, does not argue a confidence in the creature, but a ſubordination of the meanes, that God without meanes can do it, but meanes without God cannot doe it; yet ſomtimes God puts more ſtrength then ordinary into the creature, and acts more immediatly, by ten ſometimes chaſing a thouſand, therefore I paſſe it over: But my meaning is, that a warre for deſence of Religion is unqueſtionable, but the manner is alwayes to bee pondered; and that in any Kingdome or State where ſuch a conſiderable number of people which are the ſtronger part, ſhall upon good grounds bee convinced in their judgements that they cannot by reaſon of the prevalency of ſome proud, domineering, covetous, or malicious ſpirited men, that had rather loſe a Kingdome then that ſome men ſhould enjoy too much of heaven upon earth; and would ſet the Kingdome together by the eares to get their Eare-rings; who while they exclaym againſt Conventicles, and private meetings of honeſt people, are themſelves the moſt dangerous, and only Conventiclers that I know in the Kingdom; having their conſtant meetings how to oppreſſe and degrade all that ſtand in their way, both in ſoules and bodies; it being ſuch clandeſtine and factious Ends onelyonly, that in judgement of Law makes a Conventicle; for a hundred men to aſſemble to carry a Tree, is no offence; and will not let honeſt and peaceable men have freedome and liberty to ſerue God, according to that light they have received from the Father of lights, and to receive common juſtice, ſubmitting for conſcience ſake to every ordinance of man: in ſuch a caſe it is not onelyonly permitted but commanded that theſe men manfully defend themſelves and their liberties, or elſe they are in effect ſelfe-murtherers, and in ſuch a caſe, the truth of God is of that value, that his meekeſt ſervants will fight for it, rather then it ſhall be indangered: what Doctor Ferne obj…cts againſt it is but ſtubble and combuſtible, and will not beare the weight of a feather in the ballance of the Sanctuary, for will any man that is ſound in his intellectuals, (unleſſe he deſire to be a Biſhop) Imagine that ever Saint Paul commanded the poore Saints in Neroes houſehold to be ſubject to Nero in Church matters, that was an enemy to them, or to Caligula, that wiſhed that all Chriſtians had but one naturall head, as they had but one myſticall; I wiſh there were no Caligulaes amongſt us, that would be cutting off many heads at one blow. Indeed if any Court might enforce mens conſciences, what miſerable things were Chriſtians? Truth ſhall be ſure to be ſhut out of doors, for the moſt are ſeldome the beſt; Paul ſpeaks of legall, civill authority, the Saints in Rome are but a handfull, and had no law for their Religion. That there ſhould be ſome government is Gods inſtitution, as in the fifth Commandement, which bindes the conſcience in poſitive Laws, though hard and rigorous, but the manner of it is mans appointment and conſtitution, of whoſe power and authority, good and evill actions are the proper and adaequate objects. I willingly grant that the Magiſtrate who is a good Chriſtian ſtands upon the advantage ground, and ought to command the people for Gods ſake, to yeild obedience to the Laws of God, and to be exemplary in his converſation, and to protect Gods people by declaring againſt errours, and that no man ought to beare with an errour in his deareſt conſort; but perſwaſion is the Goſpellary way without all diſpute in matters not fundamentall. My Lord Bacon was of that opinion, he that is not againſt us is with us. Spirituall maladies muſt have ſpirituall remedies; in matter of opinion I wrong no man; if he be offended at me, it is his weakneſs, I intend it not, I ſpeake of errours in Religion, not errours againſt Religion, with a toleration whereof no State or Kingdom can ſubſiſt. 'Tis a fruit of the Turks Religion, not to couzen nor ſteale, and to make conſcience of an Oath, to doe no murther nor adultery: 'Tis againſt Intrinſicall rules of all government, to permit any of theſe, nor muſt any errour be permitted, that is a ſworne enemy to peace and policy. Man can give no power but what God gives, therefore it is no reſiſting of authority when there can be no ſuch authority given; matters of conſcience are not giveable nor takeable. If I bid any man kill me, and tye my hands, yet I may breake the cords; I cannot give power to enſlave my ſelfe, nor ought any man take it. If there ſhould be any Covenant made to enforce conſcience, it is an unjuſt Oath, and to keepe it is to adde a greater ſinne to a leſs, as if the firſt were too little, whereas the leaſt is too great, and ſhould be leſned not enlarged,; and though I am bound to loſe by my Covenant, yet not to be undone by it. When the Lord viſits us with ſickneſſe, doe not we defend our ſelves againſt his bleſſed Majeſty by Phyſick, by food and rayment? And nothing more lawfull and naturall then ſelfe defence, againſt which no Canon can be of force, as it was reſolved at Conſtance, that a Canon made in favour of an angry Pope, that he might ſtrike any man, and no man ſtrike him, was void by the Law of nature: for what is it but to arme ſin againſt the Law? did not Sweden, Holland, France, Germany, Poland, and Scotland, introduce Religion by the ſword? Calvin, Beza, Bellarmine, Carrerius, Junius, Turquet, Bucanus, maintained the lawfulneſſe of it, and Bilſon in the Queens time wrote a book in defence of it; not to invade the Turke becauſe he is not a Chr…ſtian, but for the freedome of their own conſciences. King James in his Epiſtle to Perron, juſtifies the French Proteſtants fighting for their Religion, calling it a defenſive Warre, that he which offers the wrong is alwayes on the offenſive part, as he that denies the debt begins the ſuit, and ſuch a wrong doer cannot be wronged. Geneva in 1536 caſt off the Biſhop their Prince, and Calvin ſ…yes, Populars may reſtrain all kinde of tyranny, as the Ephori did the Lacedemonian Kings, and the Tribunes curbed the Conſuls; and if for bodies much more for ſouls: the reaſon is becauſe every people in the conferring of power, reſerve ſo much to themſelves to attaine that end whereunto they are ordained, which is the glory of God and their own freedoms and welfare. Certainly God never commanded any Magiſtrates to lay any clogs or Fetters upon the conſciences of his own people, that's the apple of his own eye; yet ſo, as if by force his people be deſtroyed, they muſt take it patiently, dye like lambs for the Lambs ſake that dyed for them, but they may not ſuffer if they can oppoſe it, that's to be guilty of ſelfe murther. The ſufferings of Jeſus Chriſt were voluntary, and when wee reſigne our wills to a thing enforced, we make it willing and ſo the Martyrs were ſaid to lay down their lives willingly, and yet they could not help it. This fighting for Religion is not to fight to promote it in others, not to kill any tyrants that oppoſe it, but to preſerve Religion and the profeſſors of it.