The Covenant vindicated against all Intruders and Opposers.

YOu have in a Letter of yours (to the Generall and his Councell of war) laid many things to the charge of the Army, and so as you make them great offenders, which you and all others have cause to consider of, because the things therein contained do concerne the Par­liament, and many of the godly party in the Kingdome; they having been such as have been approved of by the one, and petitioned by the other, and therefore it will be good to consider them, againe, and a­gaine, before we censure them, for God does usually reveal his mind to them that feare him: and therefore if it be the mind of God they have done, then I hope you will see, that you have gone against the mind of God in what ye have done (in this your accusation of them) and that you have cause to be humble, and give what satisfaction you can; although I feare you cannot hardly be able to give satisfaction to the full.

And therefore it will not be amisse to consider what our condition was before the beginning of these troubles, and what it hath been since. You may remember before these troubles began, there were many sore burthen [...], which lay upon the hearts of the honest party in the King­dome, which, I suppose, many of you, if not all, were sensible of: I am sure if you were not, some were so sensible of them that they chose ra­ther to forsake their dear native Country, and hazzard themselves in a wildernesse among wild-men and wild-beasts, and many other sadde hazzards to themselves and families, to be at freedome from them, and injoy their liberties, to honour God in his own wayes, rather then to indure those burdens: for they saw, and you might see also, that the whole law of God was violated in ahigh degree; which stands in our duty toward God in knowing, and worshiping of him, in a right man­ner, according to his Word, and in our duty we owe to men, with whom we have to deal, which in sum, is that our Saviour tels us, is the fulfilling of the whole law, and in these are the priviledges of all those that fear God, that they may injoy both these as God doth require, and you being hindred in both these, your burdens were insufferable, but we had no remedy, but your only hope, under God, lay in a Parliament to helpe to right us, and releive us in this condition, and therefore our desires were earnest for a Parliament, which through many difficulties the Lord was pleased to grant us, and then you thought you had a power to counter­vaile that power which before did oppresse you, which made you con­ceive by this means you might be set at liberty from your fore named burthens, and procure a freedome in both, to act for the glory of God; but when it came to the pinch, you know what was done by that pow­er which did hold you in bondage, what plotting and contriving there was, against that power which should act for your liberty, as hath appeared by many Declarations of P [...]liament, that they were such as tended to bring in Popery and Tyranny.

And it doth appeare further by their late Declaration of the 18 of January last, where it appeares they sought unto the King, by making their complaints to him by humble Petitions, and Remonstrances, and Declarations, but all in vaine; and the obstruction did continually flow from the Kings immediate designe, which did appeare in what he did offer to the English Army, and also to the Scots, as to give them the four Northern Counties, and the plunder of the City of London, as ap­pears, in the sixth page of the fore named Declaration.

And further it appeares in that he did in Ireland, as there it appears. And further his withdrawing from the Parliament, and setting up his [Page 9] Standard against it, and then they being in such a condition they were fain to raise an Army, and then seeing in what manner they were oppo­sed, and fearing the people might be drawn aside, they did enter into a Covenant themselves, and caused the people so to do, that by this they might have a strong tye upon them, to bind them to do that they were in duty bound to do, which was to hold for the glory of God, to maintain that in the Priviledges of the Parliam. whereby the Law of God might be preserved: which caused the most part of the godly people in the King­dom to be willing to enter into that Covenant: and I hope it was that you aimed at in perswading and stirring up the people so to do; and therefore the Covenant was taken to that end, and must be so taken, if lawfully taken, according to the rule which we must sweare, in Truth, in Righteousnesse, and Judgement: and therefore there must not be a Covenant, that any part thereof should crosse that end: so as the King and his party must be preserved to that end and no further, and the Priviledges of Parliament and the liberties of the Kingdome, must be preserved for that end and no further, for all must stoop to that maine end, the glory of God, because therein consists all our Priviled­ges, and peace, and what ever else is good: So, as if the King, or Parlia­ment, in part, or in whole, or any other person, or persons whatsoe­ver, will go contrary to that end, the Covenant binds to take them to be enemies to God, and the peace and Priviledges of Parliament, and Kingdome.

For it may be said, as sometime Jehu said to Jehoram, what peace can there be, &c. So we may say, what peace can there be so long as Idolatry or oppression remaines, or is sought to remaine in the Kingdome. And the Covenant does bind all that have taken it to do their utmost (to bring all such to tryall, that they may receive condigne punishment) and that with their lives and estates, and not only so, but they must aide and as­sist all those that doe take and bring any such to tryal, to receive such condigne punishment, as shall be according to their deserts: And therefore if the King will go contrary to that forenamed end, the glo­ry of God, wherein stands the Priviledges of Parliament, and the peace and liberties of the Kingdome, he must be brought forth; or if any in Parliament will do so, they must be brought forth, or any other per­son whatsoever: for there is none excepted in the Covenant. And ther­fore you preached, curse you Meroze because he came not out to helpe the Lord against the mighty, and therefore your aime was against them principally; aske conscience if it were not them, for who could have carried on that designe but those, and you did well so to do, and to [Page 10] minde the people of their Covenant.

And however then your breadth of charity was such, as you might think the King was led by evill Counsell at those times, and therefore you might thinke to preserve his person, if it could and might appeare it was so really, but however you were resolved to go on in acting for the glory of God, & therein for the peace and liberties of the Kingdoms to free them from their former burthens, and therefore he being among them, if he would continue among them, they must go out as well a­gainst him, as against any other, and he might fal by a bullet or a sword, as well as any other, nay there was more cause to go against him then against any one man; because he was the only man able to carry on such a designe by his Authority.

And for the Parliament, because you saw nothing, but that they did act for those ends, you did incourage people, to go fight for them, and their party, against the King, and his party, which did oppose those ends. But afterward you might see apparently, that it was not from his evill Councell alone, but it was from himselfe: which did ap­pear, by his refusal to hearken to those many Petitions, Declarations, Re­monstrances, and other proffers made unto him from time to time. Nay when his evill Councell was taken away, he came not to his Parlia­ment, but did flye to the Scots. Nay, when he was in Prison, and af­ter, notwithstanding they did condescend to a Treaty upon tearmes of disadvantage, yet he held still to his principles: which had they yeel­ded unto, they had not onely lost the Cause, for which so much blood and treasure, yea innocent blood of Saints was shed, and that in abun­dance: but in all liklyhood, they had brought themselves and the King­doms into a greater and worser bondage then before: And besides, they had broken their Covenant in so doing.

And afterwards, when it did appeare that many in Parliament did act so as was against your fore-named ends, and did side in yeelding to the King and his party, then the Army was bound if it were in their power, and so all that had taken the Coven went are likewise bound so far as their power did reach to apprehend them, and bring them to their try­al, that they might receive condigne punishment, and that by their Co­venant. So as if it appeare, that the Parliament still sitting, the Army, and godly party of the Kingdom did desire and act no other ways then f [...]r the glory of God, in the Priviledges of Parliament, and liberties of the Kingdome, and in discharge of their Covenant; then they are so farre from deserving blame for what they have done, as they de­serve incouragement and commendations for what they have done. [Page 11] And that they have so done, may be seen and judged the better, we will set down the Covenant at large: which is as followeth.

I. THat you shall sincerely, really, and constantly, through the grace of God, in your severall places and callings, endeavour the preservation of the Reformed Religion of the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our common enemies, the Reformation of Religion in the Kingdome of England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God, and the example of the best Reformed Churches, and shall indeavour to bring the Churches of God in the three King­doms to the nearest conjunction and uniformity in Religion, and Confession of Faith, Forme of Church Government, Directory for Worship and Catechising, that we and the posterity after us, may, as brethren, live in faith and love, and the Lord may de­light to dwell in the middest of us.

II. That we shall in like manner, without respect of persons, endeavor the extirpation of Popery, and Prelacy, that is, Church Government by Arch-Bishops, Bishops, their Chancellors, and Commissaries, Deanes, Deanes and Chapters, Arch Deacons and al other inferiour Officers depending on that Hierarchy, Supersti­tion, Heresie, Schisme, Prophanesse, and whatsoever shall be found contrary to sound Doctrine; and the power of god [...]inesse least we be partakers of other mens sins, and in danger to receive of their plagues, and that the Lord may be one and his name one, in the three Kingdomes.

III. We shall with the same sincerity, reality, and constancy in our severall vocations, indeavour with our estates and lives, mutually to preserve the Priviledges of Parliament, and the Li­berties of the Kingdome: And to preserve and defend the Kings Majesties person and Authority in the preservation of the true Religion, and the liberties of the Kingdome, that the World may bear witnesse with our consciences of our true Loyalty; and that wee have no thoughts nor intentions to diminish His [Page 12] Majesties just power and Greatnesse.

IIII. We shal with al faithfulnesse endeavor the discovery of all such as have bin, or shal be Incendiaries, Malignants or evil Instru­ments, by hindering the Reformation of Religion, dividing the King from his People, or one of the Kingdomes from another; or making any parties, for faction among the People, contrary to this League and Covenant, that they may bee brought to publicke tryall, and receive condigne punishment as the degree of their offences shall require, or deserve, or the Supreame Ju­dicatories of both Kingdoms respectively, or others having pow­er for that effect, shall judge convenient.

V. And whereas the happines of a blessed peace between these Kingdoms, denied in former times to our Progenitours, is by the good Providence of God granted to us, and hath been lately conclu­ded and settled by both Parliaments, we shall each one of us, ac­cording to our place and interest, endeavour that they may re­maine conjoyned in a firme peace and union to all posterity: and that justice may be done upon the wilfull opposers thereof, in manner expressed in the former Article.

VI. We shall according to our places and callings in this common cause of Religion, Liberty, and peace of the Kingdomes, assist and defend all those that enter into this League and Cove­nant, in the maintaining and pursuance thereof, and shal not suffer our selves directly or indirectly, by what ever combination, per­swasion, or terror, to be divided from this blessed union and con­junction, whether to make defection to the contrary part, or to give our selves to a detestable indifferency, or neutrality in this cause, which so much concerneth the glory of God, and the good of these Kingdomes, and honor of the King; but shall all the daies of our lives, zealously and constantly continue therein against all opposition, and promote the same, according to our power, against all lets and impediments whatsoever; and what we are not able of our selves to suppresse or overcome, we shall reveale and make knowne, that it may be timely removed or prevented: [Page 13] All which we do as in the sight of God.

Thus you have the Covenant at large, that nothing may be hid, but it may appeare to the Readers view; now let us come to consider what may be the true meaning of it, as might be in the minds of all that un­derstand the nature of a Covenant that tooke it; for every such person, I suppose, will observe the rule set downe by the Lord, which is, Thou shall sweare in truth, righteousnesse, and judgement; and according to that, let us looke seriously at the meaning of it; and so much the rather, be­cause many that, I suppose, doe really seeke the good of the Kingdome, are much stumbled about it, fearing it is broken by those that have beene the most eminent Actors for the Kingdomes good; and partly be­cause those who should bee Incouragers of them that have so acted, whose word goes far, cry out against for the breach of Covenant, and make it one of their strong holds.

1. In the first branch, first there is a promise and ingagement to maintaine the Scots in that Reformation in Religion, in Doctrine, Worship, and Discipline, Gov [...]rnment, which is exercised and pra­ctised among them against all common Enemies; so as if the common Enemy should disturb them at any time, the Covenant bindes to go and helpe them (if they stand in need) as well as if we were of that Nation; but it doth not at all binde us to their manner of Worship, Discipline, and Government; neither could our Oath have beene lawfull if wee should so have sworne, because we did not know their Worship, Dis­cipline, and Government, and so we could not have sworne according to the forenamed Rule: but if we should have been so weake or sinfull to have offered to have taken such an oath, you that professe to be our guides, would not have suffered us so to doe; and much lesse have in­couraged and exhorted us so to doe as you did: but to make it sure, that your meaning might not be mistaken, you adde, that the Refor­mation you would endeavour in England and Ireland, should be according to the word of God, and the example of the best Reformed Churches which doe clearly hold forth that your selves did doubt whether the Reformation of Religion that is in Scotland, in Worship, Discipline, and Government, be according to the word of God, or not, or whether it be according to the example of the best Reformed Churches; and there­fore you would weigh it, and examine it; and in that you did well, and it was a good sure way for the people, for by that meanes, they might have liberty to try it before they did receive it; and in so doing, they might lawfully take such a Covenant: for they might have the word of God to looke into, and by that means they might try the Worship, [Page 14] Discipline, and Government, whether it were agreeable thereunto or not, and also might see thereby which were the best Reformed Churches, for that is an unerring Rule. And you adde, you will likewise endeavour to bring the three Kingdomes into the nearest conjunction and unifor­mity in Religion: I suppose your meaning is therein, that England and Ireland should be endeavoured to be as one, according to the Rule formerly spoken of (which was sure) and when you had attained that Reformation in the manner before spoken of, you would carry it on with so much beauty, in love, humility, and meeknesse; and also by earnest prayer to God, together with brotherly exhortation, that you would win the Scots to come in, and joyne with you in your way of Worship, Discipline, and Government; and this is the substance of the first Article.

2. To the attaining to this end, you Covenant, that without re­spect of persons, you will endeavour to extirpate all persons and things, that should hinder you in that forenamed Reformation, and way of Worship, as Popery, Prelacy, and their adherents, and also whatever else that is contrary to sound Doctrine, and the power of godlinesse; and also that which will not conduce to your forenamed end; and therefore you would doe here, as David said, Away from me ye workers of iniquity, for I will keep the Commandement of my God: And this was necessary for you to doe, to have all the old Rubbish removed, that you might the better lay a new foundation: And this I take to bee the substance of the second branch of the Covenant, and the summe of the first and great part of it, the glory of God, in the manner of his worship.

3. That you will in like sincerity, &c. endeavour with your lives and estates, the preservation of the Priviledges of the Parliament, and the Liberties of the Kingdome, and the Kings Majesties person and Au­thority: But all these must be in the preservation of the true Religion, and the Liberties of the Kingdome; but I suppose, you never intended their preservation no further: so as you would preserve neither Privi­ledges of Parliament, nor the person, nor Authority of the King, any further, then it might appeare they would preserve Religion in that way of Reformation, as is in the first Article: And also the Priviledges of the Kingdome to the same end; and indeed therein stands the Pri­viledges of the Parliament, and the true Liberties of the Kingdome; for that is a guide to both, and the preserver of both; for while wee preserve the honour of God, we provide for both the other; and there can be no true priviledge, nor liberty, nor safety assured without that; [Page 15] for God is the preserver of all, and he hath said, Those that honour me, I will honour, and those that despise me shall be lightly esteemed; so as the just power and greatnesse stood in the up [...]olding of that; and if he went against that, his power and greatnesse was not to be obeyed: for wee should obey God rather then man; and they that were urged to goe a­gainst a command of God by men, have chosen rather to goe into the fire, and into the Den of Lions, rather then to obey Potent Kings, when they were not able otherwise to shift for themselves: and the like may be said of any in Parliament that should joyne to doe the like. But your Covenant does directly binde you to stand for it in another way, which was by force, if you could, and therefore you ingage your lives and estates for the obtaining of it, so as if you have not ground out of the word of God so to doe, your Covenant was a sinfull Cove­nant, and then you had not need to cry out of persons for transgres­sing of it, but had need to humble your selves for the taking of it, and incouraging others so to doe: for the Covenant, as it is made, in a true sense, seems to me to be kept, and more exactly by them that are cried out against, for the breaking of it, then by any of you that so cry out, &c. by the Parliament now sitting, and the Army.

4. You will with all faithfulnesse endeavour to discover all those that are Incendiaries, and evill Instrume [...]ts, &c. that shall be found to be hinderers of your Reformation of Religion, as beforesaid, by dividing the King from his people, and the Kingdomes one from another; and that you will bring them to triall that they may receive condigne punishment, &c. So as here you binde your selves to this, to all whoso­ever they be, if they doe either of these, they must be brought forth to triall, and therefore if the King, or any party in Parliament, or any other whatsoever, shall hinder your Reformation, as aforesaid, by ma­king factions among the people, or factious, the Covenant bindes to bring them to triall, that they may receive condigne punishment ac­cording to the degree of their offences.

5. You Covenant, that all that wilfully oppose that union made be­tween the Kingdomes, upon the termes formerly expressed, they must be dealt withall according to the manner expressed in the for [...]er Ar­ticle, and therefore I appeale to your owne consciences, if the King did not oppose it wilfully, in his not yeelding according to that manner as is formerly expressed; and if he did, then how could the Covenant bee kept, if he were not brought forth, according to that maner? and then if the King should, then all those in Parliament that did side with him, and endeavour to preserve him in that way, and give him power so to doe [Page 16] in part, or in whole, must needs be dealt withall after the same man­ner, or else the Covenant could not be kept and preserved.

6. The Covenant bindes not onely to doe all this, in your owne persons, but to assist and defend all those that have taken the Covenant in their endeavours to maintaine it as aforesaid, and this you will doe all the daies of your lives, zealously, and constantly, against all op­position; with all your power; and if you cannot doe it your selves, you will reveale it, and that timely, to those that may, that so you may not be prevented of that great end you aimed at, the glory of God, the true priviledges of Parliament, and the true liberties of the Kingdome; and it must needs be thus, or else another party that regard none of all these, must pretend the Covenant that did maintaine the King, and all other in their way, which I hope you would abhor.

And now let us see, whether the Parliament now sitting, and the Army, have broken this Covenant in this sense or not, or whether they have not kept it; and give me leave to joyn both together, for they are both ingaged a like in what have beene done, because allowed and approved of by both.

1. And first, they have defended the Scots against their Enemies, and that notwithstanding their deserts to the contrary, and did set them in such a posture, as they might freely act their Reformed Religion in Doctrine, Worship, Discipline, and Government, and have oppo­sed them in the breach of Covenant, which they did in many particu­lars, according as the Covenant did binde them: Also the Lord hath made them instrumentall so to act, as that they have brought England into such a posture, as they may have liberty to act freely in such a Re­formation of Religion, in Doctrine, Worship, Discipline, and Govern­ment, as is according to the word of God, and the example of the best Reformed Churches; and are about to set Ireland in the same condition, and would be glad if Scotland would doe the like, and they have opposed all those that have acted the contrary, so far as in them lies, according to this first branch of the Covenant.

2. They have done as much as in them lies to extirpate Popery and Pre­lacie; that is to say, Government by Arch-bishops, Bishops, &c. so that Hierarchy is to be abolished: and for any thing is yet done, they may en­deavour to doe the like to all that shall be found to be contrary to sound doctrine, and the power of godlinesse, which is according to the second branch of the Covenant.

3. They have, with their estates, and lives, endeavoured to preserve the Rights and Priviledges of Parliament, in their acting for the glory of God, [Page 17] and the priviledges of the Kingdome, and they have stood by, and for them that have so acted; and for the Parliament to act freely for the glory of God is their greatest priviledge, and highest right; and for the Kingdome to be set in such a condition as they may freely worship God, and walke in their severall places and callings, in the discharge of their duties according to the Word of God, is the greatest liberty that can befall a Kingdome or Kingdomes, and such a condition have they been instrumentall to set this Kingdome in at present; and that the Kingdome might be eased of those burthens hath been their desire and endeavours by their Remonstrance and Petitions for many burthens to be removed, and they have endeavoured it by their actings also, and still they continue to be sollicitous that way; and for the Kings Person, they did defend it after they had gotten it into their possession, and would have defended it still, and his authority also, if they could have done it in the preservation of the true Religion, in Do­ctrine, Worship, Discipline, and Government, and the Liberties of the Kingdome; and also they would not have diminished his just power and greatnesse, which was to be shewed forth in acting for the glory of God in the good of his Kingdomes; but they kept his Person from putting forth his authority, power, and greatnesse in unjust waies, and to the over­throw of the true Religion, and Liberties of the Kingdomes in the Re­formation of them according to the Word of God, and the example of the best reformed Churches; all which the Covenant doth binde them unto.

4. They have indeavoured to discover Incendiaries, Malignants, evill Instruments, that have hindred the reformation of Religion, and sought to make divisions; and also those that have made Factions, and Parties a­mong the people, and have brought them to triall, that they might receive condigne punishment according to the degree of their offences; witnesse their dealing with Duke Hambleton, Lord Goring, Lord of Holland, Lord Cap [...]ll, [...]nd the chiefe of those that rose in Wales; nay, they have not spared the King himselfe, so faithfull have they been in performance of their Covenant, nor have they sp [...]red any in Parliament that have acted that way.

5. They have endeavoured that Justice might be done upon the wilfull opposers of the peace and union made between the Kingdomes; witnesse their dealing with the Scots, and those that adhered in that designe.

6. They have assisted those that have stood in the performance and pur­suance of this Covenant, against all that have opposed them, witnesse their dealing with the Scots when they opposed, and with the King, and with some in Parliament, and with those parties before named, when they op­posed; [Page 18] and as this may be said for the Army, so the like may be said for the Parliament that now sit, who have stood to owne them, and have ap­proved of what hath been done in these kinds, by adding their authority to it: And the like may be said of the godly part of people of the Kingdome, who in their plac [...] have showne themselves destrous those things might be done, whereby the Covenant might be performed, as hath appeared by their many Petitions; so that those that are cryed out against to be Cove­nant breakers, are those that have been the most faithfull in keeping their Covenant of any men in the Kingdome, for the Parliament and Army have not effected these things, but in hazard of their estates and lives; and yet they have gone thorow with it in such a sort, that the Generations to come may call them blessed, and the present Generation (especially the godly party of the Kingdome) may say of the present Parliament and Ar­my, as they spake of Joseph, Thou hast saved our lives. And now let us exa­mine their accusers, (which doe so cry out of the breach of Covenant, and [...]k ar [...] many people by their so doing) and see whether themselves have not broken the Covenant.

1. They have been zealous for the preservation of that reformation of Religion here, that is in Scotland, which the Covenant doth not at all binde unto here in England, and Ireland, for there is a manifest difference put be­tween us and them, as I conceive; for that here, and in Ireland must be ac­cording to the Word of God, and the example of the best reformed Chur­ches▪ and no mention is made of the example of Scotland, which shewes they were doubtfull of that, but they would be sure of the best Reformati­on, and therefore they put in according to the Word of God, and the ex­ample of the best reformed Churches; but you have not endeavoured such a Reformation in England, in Doctrine, Worship, Discipline, and Govern­ment, as that before named (which the Covenant doth binde unto) wit­nesse your taking up with that which is in Scotland, you have that manner of Worship, Discipline, and Government, confuted by that reverend Mr. Hooker, and we cannot but take it, that you are convinced, it is confuted; for if you were not, you would confute his Arguments, and shew the fals­nesse of them, and untill you have so done, we shall take what he hath said are such truth [...] as you are not able to answer according to the Word of God; and therefore such as you are bound by your Covenant to reforme unto, that being also the example of the best reformed Churches, so far as y [...] doth appeare; which while you doe not confute or reforme to it, let the Reader consider, if you breake the Covenant, and live in the breach of it; you having liberty so to doe, and so you have not endeavoured to bring the three Kingdomes to the nearest uniformity in that way; nay have you [Page 19] not, and doe you not oppose that Government, although you have not an­swered those Arguments; neither have you so confirmed that way you walke in by arguments and grounds out of the Word of God, so as might establish the people, and leave them without doubt, that you walke in that way which Christ hath set up to be worshipped in, now in the times of the Gospel; but the people must take it upon trust, and so can never be sound­ly established in it.

2. Although you have extirpated Popery, and Prelacy, in th [...] bulke of it in Church Government, yet if you observe diligently some passages, and Arguments in reverend Mr. Hooker, you may see you have not wholly done it, but the stumps of that Dagon doe still remaine, and is stood for and up­holden by you; neither have you opposed Errors, Superstition, Schisme, and Prophanesse as you ought to doe; for although you speak against them in the generall, you do it in such a manner, that cannot in the lar­gest breadth of charity be taken to come from love, there is so much bitternes in the man [...]r of your expressions: and in your so speaking in the general, you cause those that are godlie (in your own Judgements, & free from error as your selves be) only they disscent from you in their judge­ment & practise, and yet you render them as odious to all your errors, as those that hold and practise the greatest, & are the grossest blasphemers, and so you condemne the generation of the Just: and you know what is said, he that justifies the Wicked, and condemnes the Righteous, are both alike in Gods esteeme. And what a sad thing it is, that you that call your selves, and would have the people think you are, the Servants and Ambassa­dours of Christ, should be found in the number of those that speake a­gainst and condemne his Servants and Children. I beseech you consi­der, how you will answer it before him at his comming: for by your preaching, the people are not able to know who you meane, except you meane all those that are not just of your Judgement and Practise: and therefore, if this be not your mind, distinguish who they be, that you may not lead people in a mist, or else how can they be convinced, for truth is plaine and open, and therefore you neede not bee asha­med, nor afraid to speak it, and therefore, while you forbear so to do, we cannot but looke at you as Covenant-Breakers, except it be so you cannot do it, for you have Covenanted to doe what you can: and for opposing whatsoever is against the power of godlines, I wish you do not countenance & incourage such, as if you be asked, or at least if you will seriously aske your own consciences you will say, they have it not appearing in them & yet you admit them into your choise societie, and make them partakers of the choisest Ordinances, and incourage them [Page 20] therein, and how this can stand with your Covenant, I leave the Reader to judge.

3 You have not preserved the Rights and Priviledges of the Parlia­ment, nor the Liberties of the Kingdome as you should have done for­merly, as doth appeare to the world in Print, and of late it hath ap­peared more clearlie, for whereas it is their Right, and their greatest Priviledge to act freely for the glorie of God, you have not encoura­ged them [...]n the so acting, nor yet have you incouraged them that have been a meanes to set them in such a condition, wherein they might so act, and the like may be said for the liberties of the Kingdom: for the Parliament have been acting for the liberties of the Kingdome, and you have not incouraged them therein, and the Armie have been instru­mentall to set them in such a condition, as they might so act, and you have not incouraged them therein) for is it not the greatest libertie to the Kingdom, when they can injoy, to have the Ordinances of God in a powerfull manner according to his Word, freelie and without con­trole, and likewise to have Justice executed impartially, and it doth not appeare that you have been any meanes to further it notwithstand­ing you know what the Word of God holds forth, that Justice exalteth a Nation: nay, which might make a gracious consciencious heart to tremble, to think that you who have incouraged to the taking of the Covenant, and gone before others in so doing, by taking it your selves; that you should so faile, as not to incourage them that have done it. Nay, which is farre worse, have cast dirt and filth in the faces of the Parliament; and trampled their honour under your feet, and caused all others so to doe, so far as have laine in your power, and that for their faithfull discharge of the Covenant. And you have done the like by the Army, which have so often ventured their lives and estates, as they have done, and you also have Covenanted to doe the like, so farre as in you lies, Nay have you not been Incendiaries to stirre up people to a dislike and contempt of Parliament, and Armie, in what they have done? Nay I desire, that it may not trulie be said (of some of you, at the least) that you have in a sort cursed them: but which is most hideous to consider, have you not prayed to that God (against them in their proceedings) to whom you have lifted up your hand, that you would defend and preserve their honour? whom you know, or should know is just, and have plagues in store upon such as crie out against others, and doe the same things they crie out against, especiallie, when as those they so crie against are innocent of it? and [...]or the preservation of the person and authoritie, I doubt not but you [Page 21] have heard of one that saith, you have set them a King-catching first, For was not his person in danger of the Bullet, and the Sword in their opposing and pursuance of him, whom you had incouraged and stir­red up so to doe. And likewise for his Authority, did not you incou­rage and stir up persons to go against it, for was not that his Authori­tie that they went against, for if he might have injoyed his Authoritie to d [...]e as he would, then he would not have gone from the Parlia­ment, neither would he have gone from place to place, but would have commanded them that came against him to lay down Armes, and that was not your intent they should, if he had required them, he continu­ing still in the same mind he was in when he went away, and could you in that cause perswade and stir up persons to go against it, and yet cause the same persons to sweare to preserve it, without any destinction or li­mitation. Nay if he could have come againe to have injoyed the ex­ercise of his Authoritie, it is very probable he would have caused your selves to have felt that you had been the opposers and not the preservers of his Authoritie, by your exhorting, and perswading people to goe against him, and in causing them to swear to such a Covenant, and hee would not have suffered you to plaie fast and loose with it: but you have limited it, that they should doe it in the defence of the true Reli­gion, and the Liberties of the Kingdom, so as if he would not do that, then down with his Authoritie, and person, and all. And yet when that it is made known, that he continues stil in that mind not to yeeld to either, but rather to the utter destruction of both (and that after long and patient waiting and bearing with him, and also by many so­licitations of him; to see if at last they might have prevailed) yet I say after all this, when he came to be dealt withall according as the Covenant does binde unto, you are so farre from incouraging those that have done it, as you cry out against them in your preaching and prayers. I beseech you and the impartiall Reader to judge, whether this be not breach of Covenant in a very high degree.

4. I Beseech you consider, if you have not been farre from discovering Incendiaries, &c. when as you are (and I wish I might not say too tru­lie) cryed out upon for being Incendiaries, and evill Instruments, and such as make faction and parties among the people. I beseech you con­sider whereto many of your passages you have in prayer and preaching tend, but to such a thing as to raise up in the people a dislike and dis­content of the acting of the Parliament and Army, and so weaken the hearts and hands of the godlie partie (by occasioning them to sin) and strengthening the hearts and hands of the ungodlie, and causing them [Page 22] to goe on in a higher degree of sinning, and to stir afresh in their plot­tings and contrivings, and actings against God, his truth and people; and is not this breach of Covenant? And for bringing of these to triall that they may receive condigne punishment; how far have you been from that, when you have opposed openly, so far as in you lyes, by preaching, praying, and writing; especially this your writing, so as the whole world may take notice of your opposition: And if thi [...] bee not a breach of Covenant, let the Reader and your owne consciences be judge.

5. And let it be considered, if you have endeavoured in your places that justice might be done upon such as did wilfully oppose the peace and conjunction of the Kingdome: aske conscience what you thinke the King aimed at in going to the Scots, and refusing to goe to the Par­liament, although often desired and intreated, and in all his other actings of late; were not, and are not the Scots constant to hold their Church-government, and did not he alwayes oppose it, and seeke to maintaine Bishops, if not worse in England? and would not hee then have broken that peace? and if he, then all that party that tooke part with him, must be guilty also; and your Covenant is, that all such in your places and interest, will endeavour they shall bee done to in justice, as in the former Article; and yet when this is done, you are so far from furthering it in your places, as that you cry out against those that have done it: And if this be not breach of Covenant, let any impar­tiall Reader judge.

6. You have Covenanted to assist and defend, according to your pla­ces, all those that enter into this League and Covenant, in the main­tenance and pursuance thereof; and this you will doe zealously, and constantly all the daies of your lives: and have you thus done? have you incouraged them that have acted thus? have you preached for them to tell people it was their duty to honour them, they having done so much for the good of the land; and that all, especially the godly party, have cause to blesse God for them? and have you praied for them that the Lord would prosper them, and carry them through couragiously? If you have not, consider if you have not broken Cove­nant by not doing what you could for them in your places: but if on the contrary part you have spoken evill of them, preached, and praied against them, and so cast discouragement, and dishonour upon them, for their so acting, then let all that read or heare, judge if this be not noto­rious breach of Covenant: And the premises considered, let the Reader iudge, nay let your conscience judge, if you have not broken every [Page 23] branch of the Covenant: and if you have, then what a condition are those in, that shall be a meanes to pull downe heavy wrath upon them­selves from heaven by thus preaching and praying against themselves, and condemne themselves for abominable sinners, and yet continue in that course without repentance? for you must needs be the men that are the greatest Covenant-breakers; which may amaze a gracious heart to thinke of, that you that are such knowing men, and would be account­ed so, especially in matters concerning conscience, and have beene the promoters, if not the contrivers of the Covenant, and you to be found the greatest transgressors, it must needs be lamentable, and much weaken the authority of your Ministery.

And now to come from the Covenant, to the Book it selfe:

Wherein they are charged with doing that which was unseemly, in that they called the Ministers to a consultation in matters of Religion, when they should have desired a conference, and therefore they did not doe that which was suitable to them, they being but private persons.

To which may be answered, they had beene acting according to the Covenant, which they had incouraged them to take, and now they were to act in a higher degree in it; and therefore it was beseeming them to call them to desire a consultation with them who had formerly in­couraged them so to doe: But whereas they pretend they were but private persons, it appeares they were publicke persons, and set in high publicke place; and that by the highest Authority in the Land: and therefore it would have beene no disgrace, or unbeseeming thing for Ministers of the Gospel to have gone to consult with them, nor would it have necessitated them to have beene partakers with them in sinne, if they could have seene any; for they might have witnessed against it, and they might have counselled the contrary, and so might have prevented sinne, if the way they went in had beene sinfull; which doth not yet appeare, but the contrary; but they were doing their duty, and that ac­cording to their Covenant.

Againe, they say they had gone against a direct Rule of the word of God: It may be answered, they did that which the word of God does require, by your owne confession, for they were performing of the Co­venant, and Oath of God which was upon them; as may appeare in that which hath been formerly said in the matter of the Covenant, in main­taining the Parliament in a free condition to act for the glory of God, and the liberty of the Kingdome, in apprehending Delinquents, and bringing them to triall, that they might receive condigne punishment according to their deserts; and so to remove them that would hinder [Page 24] them in their so acting, all which they are bound unto by their Cove­nant: And whereas it is said, they did that which was out of their sphere, and so made themselves guilty of sinne: but they did that which was in their sphere, for they did that for which they were raised and sent out at the first, which was to preserve the Parliament in such a way as they might act freely for the glorie of God, and therein for the libertie of the Kingdome, in the re­moving of those persons and things that might hinder them in their so acting, as have formerly been said; and therefore they were not guilty of sin in their so acting.

And whereas they seeme to charge them with former miscarriages; if you meane their not disbanding when they were bidden: It may be answered, it had been ill for the Kingdome (as well as for themselves) if they had so done: and it may be considered, if it had not beene un­reasonable, they should have so done, they not having their wages which was their just due; nor an act of indempnity for what they had done (in the extremity of the Wars) against some Lawes of the King­dome, for which their lives might have been taken away: and beside, were they not exceedingly provoked, when for desiring these things which were but just and equall, they should be accounted enemies to the Kingdome, if they did persist in so doing.

Againe, it is said in their late acting, they have resisted lawfull Au­thority, especially in their Remonstrance: To which may be answer­ed, that the Remonstrance was in way of proposalls in some things, and the rest was, that which they might conceive was their duty, grounded upon the word of God, and also upon the Covenant, in performance of that; for they might perceive evill instruments had beene working, and had brought their design neare to a period, against the glory of God, priviledges of Parliament, and liberties of the Kingdomes; nay to the ruine of them all, as much as men were able to doe, which they were bound to discover, and hinder as much as in them lay, and that by their Covenant, which they faithfully did.

And whereas it is said, they opposed the Parliament: It may be an­swered, they did not oppose the Parliament that acted for the end for which they were chosen and sent, which was for the glory of God, and the Priviledges and liberty of the Kingdome; for they did that which they have approved of since, witnesse their Declaration of the 18 of January; for they have set them at liberty, so to act, by removing those that did hinder them in their so acting, which was their duty so to doe, and that for which they were raised, and sent out at the first, [Page 25] and to which the Covenant does binde.

And whereas it is further said, they seized and imprisoned the King, without the consent or knowledge of the Parliament: To which it may be answered, for his imprisonment, it was before they seized him, and for their seizing of him, it was the Kingdomes safety, and their owne also, that so no greater misery might come upon the Kingdome, nor upon themselves: for they might perceive there was an evill affect­ed party in the Parliament, that might prevaile, and so joyne with him; and so things might bee brought into a worse condition then they were before the Wars began; and themselves, the godly party in the Parliament and Kingdome, might have hazarded to have been de­stroyed: which being perceived by them, they were bound to prevent it, and that by their Covenant: And for its being done without consent of Parliament; if we take the Parliament for those which according to their trust committed to them, did act for the glory of God, and the liberties of the Kingdome, and if they did not consent before to it, yet it shews they were willing it should be done, because they have never declared openly against it, but have approved of it, as it doth appear by their Declaration of the 18 of January.

And whereas it is said, they offered violence to the Members of Parliament, hindring them from sitting in Parliament, and impri­soning some of them, though knowne to the Ministers to be of eminent worth and integrity: It may be answered, the violence was onely keep­ing some of them backe from sitting in the House; the reason was, they saw them to be such as had voted against the honour of God, the privi­ledges of Parliament, & the liberties of the Kingdom; and that hath ap­peared, in that they voted to that, which since hath been unvoted again, being such as was dangerous to the priviledges of Parliament, and the liberties of the Kingdome, and declared so to be by the Parliaments Declaration of the 18 of January; and so they did not keepe them backe as Members of Parliament, but as acting very dangerously against the Parliament and Kingdome: And howsoever some of them might formerly be knowne to the Ministers to be of eminent worth and inte­grity, yet this act of theirs did appeare otherwise to them, that with an impartial eye look upon it; but for some of them they had been accused, and were faine to forsake the Parliament, and yet they were brought in againe by a strong disaffected party that were in Parliament, against the minde of those that acted for the glory of God, and the true liber­ties of the Kingdom, which afterwards was declared to be of dangerous consequence, as tending to the destruction of Justice, and the peace of [Page 26] the Kingdome, witnesse the Parliaments Declaration of the 18 of Ja­nuary: and likewise many other Votes after they came in, as there it, doth appeare, and therefore there was a cause some of them should bee imprisoned, and be brought to their triall; and so it was that the Co­venant binds unto.

Another thing they lay to their charge, is, the framing a new moddel of Lawes and Government, which is against the lawfull Authority that God hath set over us & contrary to the obedience we do ow unto them, and those manifold oaths and Covenants, we have bound our selves to render to them; and against the Law of God also: For answer to this, is it against our Oaths taken, or against the lawfull Government, or against the authority of Magistrates, for men to propound their apprehen­sions to them when they are set in place to make Lawes, so as they leave them to themselves to consider of, let the impartiall Reader judge; and this is all that is yet done, for there is none of these things forced yet: and therefore for any to charge them with it yet, is to judge before the time, and so against that rule which bids us judge nothing before the time, and against the rule of charity that thinketh not evill.

It is further said, they have no colour of legall Authority, but meerly upon presumption of strength to attempt these changes: To which it may be answered (as to what they have acted by way of Authority) they have a reall authority so to act, for they have it from the highest Authority in the Land, and it is manifestly knowne; and for their strength it was raised, as is manifested before, which was for the defence of the Parliament, that they might act freely for the glory of God, and the true liberties of the Kingdome: an [...] therefore they need not act from presump­tion, but from faith, grounded upon a promise, that being their way, and in his also, they might looke for protection and preservation, for he hath promised to keep us in all our wayes; and he hath done so to this day, and will so doe, if they seeke his glory as their end, and walke in his way as the meanes.

It is further said, they have gone contrary to their trust, which was to preserve the Parliament, Religion, and liberties of the Kingdome, and the Lawes: To which it may be answered, that which hath beene said before, might be sufficient: but we may say they have done according to their trust; and if they had not done what they did, they had gone contrary to their trust indeed, for that was the great trust for which they were raised, to preserve the Parliament, in acting freely for God, and so for Religion, and the liberties of the Kingdome, which else might have beene destroyed; and as hath appeared by what hath beene said many times before, this [Page 27] they have done in their late actings, and therefore they have shewed themselves faithfull and trusty in what they have done, in performing their ingagements.

Againe, it is said, their violence they offered to the Parliament, did exceed that of the Kings by far: For answer to this, consider the vio­lence pretended by them, offered here, was because they kept out some persons that were a hindrance to the Parliament in their acting freely, for the glory of God in the liberties of the Kingdome, and such as had acted against the glory of God, and the true liberties of the Kingdome; witnesse the Parliaments Declaration of the 18 of January, by acting in those votes there mentioned, contrary to what had been voted before, and were such as when the Parliament was set free to act, they were fain, (for the Kingdomes good and safety) to unvote againe: but that of the King, was in demanding those that did appeare to be most active for the glory of God, and the good of the Kingdome. And againe, that which the Army did, they were bound to doe by Covenant (as will appeare, if what hath been said be considered) but what the King did, was manifestly against it; & also that which they did, was their duty to do, as the cause then stood, & that which the King did, was that which he ought not to have done; so as the violence the King did offer, did as far exceed theirs, as a man that goeth directly contrary to that which the word of God calls for; and a man that goes directly to do, what the word of God does enjoyn; and therefore the Army did what in con­science they were bound to do; and what the King did, was that which in conscience h [...] should not have done.

It is further said, they have usurped Authority over King and Parlia­ment: To which it may be answered, for that of the King, they were set in authority to doe it, and the Covenant did binde them to doe what they did, and so no usurpation; and the like may be said of what they did to those of the Parliament, so as they have neither gone be­yond the authority that was given them, nor contrary to the end for which it was given them; if that which hath been formerly said, be well weighed, and therefore far from usurpation.

It is said, they intermeddle with things that belong not unto them; for answer, it may be said they did what belonged to them to doe (that which they did being necessary to be done) for no other could have done it, because they were not able; and it being in their power to doe it, they were bound to doe it by the Covenant, what they did to the King, and those Members of Parliament, and what they did in their proposals was lawfull for them to doe in the way they did it, that so they might commu­nicate [Page 28] their thoughts to the Parliament thereby; and I never heard that the Parliament did finde fault with them for so doing, nor so upbraid them as you have done, and yet I thinke it belonged more properly to the Par­liament to do it, then to you.

It is further laid to their charge, that they effect that by power which the Laws of God, Nature, and Nations doe not allow; for answer, you al­low the Parliament might take up Armes against the King and his Party, for their owne defence, which doe warrant them in what they have done, be­cause what they did was in subordination to the Parliament, as owning them to be above them; for it is plaine, what justice was executed upon the King, or hath been upon any other (except that which doth properly belong to them as Souldiers) hath been done by the authority of Parlia­ment; they did but bring them to Triall, which the Covenant did binde them to doe; and they have not hindred the Parliament, much lesse usur­ped authority over them; but they have done that which your selves ac­knowledge they were raised to doe, which was to preserve the Parliament from the King, and such as were evill disposed, and so evill instruments: nor have the Parliament declared against them any such thing, nor shewed any dislike in what they have done, but rather justifie what they have done by their Declaration, and this the Covenant calls for, and therefore they are not so to be charged.

And whereas it is said, they offered violence to the Person of the King, contrary to the intention of the Parliament in taking up Armes, and that they divested him of his regall Authority; to which it may be answered, when the Parliament first tooke up Armes, the breadth of their charity, and tendernesse of his honour was such, as made them to thinke possibly he might be led chiefly on, only by his evill Counsellors; and yet they were more tender over the honour of God, and the priviledges and Liberties of the whole Kingdome; and therefore they raised an Army to go against him if he would oppose that, but if he would forsake those wayes he went in, and come and joyne with them for the honour of God, and the good of the Kingdome, they intended no violence to his Person; but if he would not, nor they could not obtaine it no other way, then they res [...]lved to of­fer violence to his Person; for their raysing an Army, and sending them out, and keeping them in the Field, against whom was it but against his Person and Authority? for who could have been able to have carried on such opposition but he? And besides, he was among them in person, and therefore as subject to the Bullet and Sword as another man; but afterward when many apparent grounds were, that it was not from his evill Coun­sellours alone, but from himselfe; as appeared when his Cabinet was taken, [Page 29] and after, when his evill Counsell was gone, he went to the Scots, and would not come to his Parliament, neither hath he yeelded since, as hath been said before, so as they who will not bee willfully blinde, may see, the Cause was otherwise, and that which was done, was necessa­ry, and according to the Covenant, to divest him of his regall autho­ritie, for the cheife ground did still remaine as at the first; for the glo­ry of God, and the Priviledges, and true Liberties of the Kingdome must be maintained which could not have been don otherways, witnesse the Parliaments Declaration of the 18th. of January, and they knew better how the State-affaires stood, then you and we doe, besides con­sider, what is said in Mr: Cookes booke, and it will appeare plainly.

And againe it is said, they being private persons, seeke to overthrow and subvert the fundamentall Laws of the Kingdome. For answer to the first, their being private Persons, consider what hath been said formerly, and for overthrowing the fundamentall Lawes of the Kingdome, that is not so: for the contrary is declared by the Parliament, for they have said they will maintaine them, what the Armie did, was in proposalls as hath beene said formerly, and so they are not subverted and over­throwne.

Againe, it is said, their doings are licencious, tending to the subversion of Religion, Laws, and Liberties of the Kingdome. Answer. The do­ings of those (especially, that your Letter is directed unto) have not been irregular, if what hath been formerly said be weighed; much lesse licen­cious, so far as they have yet acted, nor have they been to the subversion of Religion, &c. but they have acted to the preservation of all, while they have set the Parliament in such a condition, as they may act for the pre­servation of them all.

It is said, they have gone against their Oath and Covenant, in what they have done. For Answer, That may suffice that is said formerly, they have been so far from going against them, that the Parliament and Army have kept them better then any in the Kingdome, for they have perfor­med what the Covenant desires in a high degree.

It is againe said, they are fallen into such a condition, as they should not be bidden God speed, nor be wished well in the name of the Lord. An­swer, What some dare or will doe I know not, but they have acted and kept the Covenant so faithfully of late, as the Parl. and Kingd. especially the godly party in the Kingdom, have cause to blesse them in the name of the Lord, and to pray for them, for we may not only say Instrumentally, they have saved our lives, but our families, and estates that we have, but they have been Instrumentall also to save our liberties, and which is most of all, our [Page 30] Religion in a more free and full injoyment of it, more then ever before, and this by their late actings; for without this, all the former blood and treasure had been lost, and the Cause, and all the Kingdom, left in a worse condition then before.

It is said, they feare they are opening a doore to damnable Errours, Heresies, and licentious wicked practises. For Answer, I doe not see Cause so to thinke, much lesse to speake, but least of all to write so, for love thinkes no evill, nor dares not, except it have manifest witnesse, and we are commanded to judge nothing before the time, which Rules I conceive are broken in a very high degree, being divulged to the world, especially a­gainst persons as are in such places, and of such deserts.

Againe it is said, Religion is made to stinke by reason of their miscarri­ages, and the faces of Gods servants covered with shame, and their hearts filled with sorrow and griefe for it. It may be answered, Religion may be made beautifull, and it, and the people of God made a sweet savour un­to God by their meanes, for they have been a meanes to set them at liber­ty, that have power in their hands to give liberty to the people of God so to doe: and therefore so far from having their faces covered with shame, as they may look their enemies in the face with boldnesse, and so far from having their hearts filled with sorrow, as there is cause they should be fil­led with joy and gladnesse, to thinke, that now those in Parliament may act freely for God, in setting his people at liberty to serve him according to the Rules of his Word, and the example of the best Reformed Churches, and that they may act freely also in the execution of justice between man and man, without feare, and without partiality and also for any other thing, for freedom, and liberty, of Parliament and Kingdome.

Againe it is said, the golden cord of Government and Authority of Magistrates is broken, and laid in the dust by them; for answer, it is so farre from being broken and laid in the dust by them, that it is exalted, and made strong by them, for they have been a meanes to set them in such a posture, they need not to feare; but be bold and couragious in acting for God, and his glorie, and be bold in the true execution of Justice, and you know Justice exalteth a Nation, so as there is a way made by them instru­mentally to the exaltation of the whole Nation.

Againe, it is said they have made the Parliament contemptible, and torne them in sunder in one day; to which it may be answered, they have set the Parliament in such a condition, that if the Lord be pleased to give them hearts to lay hold of it, they may be more exalted and honoured then over Parliament was, for they are in such freedome to act, as ne­ver Parliament was before, for they have no negative voyce to trouble or [Page 31] hinder them, in going on in any good motion that God shall put into their mind, or any other can helpe them to understand by informing of them: and for their being torne in sunder, I hope that is farre off, for I hope they are joyned more sure together then ever, and there ap­peares nothing contrary in their acting, but they are more then ever, and there is need they should, having so many enemies to joyne against them, and they so few that stand to act close for God, in seeking his glory, onely for being in such a condition as they are, they have op­portunity sweetly to accord and agree together, and keep the unity of the Spirit in the bond of Peace, they having obstructions removed as they have been, and are.

Again it is said, they have gone against the Law of God, in what they have don in going against Magistrates, and are such as God hath condem­ned under paine of damnation, and so are like Caine, and Corah and his companie; and so are gathered together against the Lord, and so to be taken as wicked men, and rebells, and as if Jehu like, they murdered Kings under specious pretences. For answer, They have done the Law of God, which saith, whosoever sheddeth mans blood, by man shall his blood be shed. And thou shalt take n [...] recompence for the life of a murtherer, for blood defileth the Land; and the Land cannot be purged of the blood that is shed; but by the blood of him that shed it: so as what they have done in bringing such to tryall, hath been their dutie to God, the Covenant, and Kingdome, and therefore, are not such as God will condemn, but approve of; and instead of going against Magistrates, they have, and do act, for the up­holding of them in their acting for God, and therefore they may com­fortably expect a blessing from God, they being for God and their Covenant: and so are far unlike Caine, and Corah, &c. and therefore do not deserve the name of wicked men in their sence, for they rebelled a­gainst the servants of the Lord, to set up themselves, and so have not these done yet. Nor are they to be accounted as Rebells, for they have been apprehending of Rebells, and have been so far from going against them that have acted for the glory of God, that they have act­ed for their peace, and for the safety, preferment, and libertie, not only of such of them as are in Parliament, but for those that are al over the Nati­on, and therefore may be called more truly Saviours, then Rebells. And for Jesuitish practises, for private persons to murther Kings, It is very evill to apply this to them, for as hath been said formerly, they were not private men, but publick, being set in publicke place by the highest Authoritie, and what they did was far from murther, for they did but bring him forth to Tryall, which the Covenant did bind them [Page 32] unto, and hee had his Tryall according to the power of the highest Court in the Kingdome, and therefore they are not to be called mur­therers of Kings, nor in any degree to be held forth to be such as have done any such thing under specious pretences.

And whereas it is said, they do that which they would condemn in others, in possessing the Kings person, and carrying him from place to place, without and against the Parliaments consent, and the like was in the removing the Parliaments guards, and continuing new modells de­structive to this and all other Parliaments, with other acts of like na­ture. Answer, They have done that, which I hope they would com­mend in others, and charity binds me so to thinke, for because that they did was good; for, for ceazing the Kings person, was necessary for their own, the Parliament, and Kingdomes safety, that so hee might not be at his own, nor the Parliaments dispose (at present) while there were so prevalent a party for him, which might have indangered all that which they had beene so long striving for, and that had cost so much blood and treasure, and that it was so, appeareth in the Parlia­ments Declaration, for they say there was a strong party to hinder the good of the Kingdome. And for the removing of the King from place to place, that was to the same end.

But whereas it is said to be against the Parliaments consent. Answer, it hath not appeared so, for they did never send to the Army to have him out of their hands; and besides, they had him not so, but the Par­liament might have free accesse to him at their pleasure, and had, un­till they voted they would have no more; and yet afterward when their minds changed, they had acccesse to him againe, and such as might have hazzarded the good of the Kingdome, and Cause, and all; and besides, they offered no wrong to him all the while they had him in their custody, and for removing the Parliaments guards, what harme was in that, or cause of complaint? for the City was eased thereby of a burthen, and charge, for it was all one price, for the Souldiers must have been paid, if they had not done it, and for the Parliament they never complained of it: and for contriving new modells it hath been often answered, it was but propounded, but that, that which was pro­pounded was destructive to this, and all other Parliaments I never yet understood, but it was for the better carrying on of this and all other Parliaments, and keeping them from corrupting, and easing them of the burthen of sitting so long, before they have any respit, and setting the people of the Kingdome at liberty often in their choise, that so if they be mistaken one time, they may endeavour to avoid it in the next, and [Page 33] so one Parliament may amend if others have done amisse; and for other causes of the like nature, and you may see they were mistaken in their thoughts of this Parliament, being set a time, but they sit still, and those that propounded for their breaking up, are content, and I hope thankfull to God and them, that they are content to sit and take pains for to settle the worke they have begun, and made so great a progresse in; and I hope I may say the like for many of the godly party in the Kingdome.

And it is further said, it was once thought of them a matter of of­fence, of a high nature, to endeavour the destruction of fundamentall Lawes, and to disswade the calling of Parliaments, and the breaking up of Parliaments, and to countenance Arminians, and connive at Papists; and now, as if it were commendable in them to contrive the subversion of the whole Laws and Government of the Kingdom, and to endeavour a totall universal Toleration, as they fear: Answer, it was indeed a mat­ter of offence of a high nature, for one man for the satisfaction of his owne will, to overthrow the fundamentall Lawes of the Kingdome; but that is not their case, for they would not have any alteration to bee made at the will of any one man; and for the fundamentall Lawes to be altered, that is not like to be, but is declared to the contra­ry, and that was an offence of a high nature, to disswade from the cal­ling of Parliaments; and therefore they seeing and feeling it to bee so great, they have desired it may be prevented for time to come, a Parlia­ment being the next way of refuge and safety to the Nation under God; and the breaking of it up at the pleasure of one man, was a great burthen, and high offence; and therefore they propose, that they might have their time set how long they should sit, that so they might not be broken up before, except they themselves see fit so to do, for the good of the Kingdome.

And for what you speake of Arminians and Papists, it was cause of griefe to every gracious heart, the one being grosse Idolaters, and the other but little better; but in some sense may be more dangerous and hurtfull: but your inference will not hold; as if it was commend­able to contrive the subversion of the whole Lawes and government of the Kingdome, and to endeavour a totall and universall Toleration; for it doth not appeare that any, especially those whom you do write unto, doe account it a commendable thing to contrive the subversion of the whole Lawes and government of the Kingdome, for they have not propounded that; and therefore how can any (without breach of charity) say they commend it: nor have they propounded for an uni­versall [Page 34] Toleration, and therefore we dare not conclude they doe ap­prove of either, and therefore they will never account it commendable, but that they will oppose it, and any that shall labour so to doe; and as they have been, so they will continue to be for the glory of God, and the good of the Kingdome, and for the good of the people of God, who we hope are deare unto them: And as for your feares you hold forth against persons of such eminent note, with no better grounds; we cannot but witnesse against it as a sin so to doe, being a breach of the 5. 6. and 9. Commandments.

It is said, they are confident upon their former successes, which is no good ground, especially they being before in the wayes of God; but now they are not: Answer, if ever they might be confident of suc­cesses, because they were in the wayes of God, they might be now; for the way they are now in, is as much approved, as any way they ever walked in, since they tooke up Armes, for this did tend much to the consummation of all they had laboured for, and the triall greater; and therefore for them to hold out, is a great signe that God is with them, and will be with them, and give them good successes.

It is further said, there was no necessity of their so acting, but of their owne making, but they make a necessity to sin: Answer, that there was a necessity is true, but that made, it doth not appeare; for the necessity lay in the power and greatnesse of the parties they had to deal withall, which made the worke difficult, and so a necessity for them to act as they did: and although necessity doth not warrant to sin, yet necessity may make that lawfull, which without necessity is unlawfull; as for David, and those that were with him, to eat the shew-bread, was a sin, had not necessity caused them to do it; but when they were in necessi­ty they might eat it, and not sin in so doing; and it might be shewne in many other things: and so it was your owne case in taking up Armes against the King, which had beene sinfull, if necessity had not beene, and that doth continue still: but they needed not to have plead­ed necessity, for they had the word of God, and the Covenant, which they had taken to beare them out, as hath beene formerly shewed.

Againe, it is said, their necessity was doubtfull, and not cleare and certaine, because it was seen by none but themselves: Answer, if per­sons will not see, none can make them; but to them that will see, it was plaine enough; for any rationall man might see that there was nothing held forth by the King that could be a ground to thinke other, but that all should be as bad as ever, if not worse, if ever he came upon the [Page 35] Throne againe; nor any thing in those Parliament men that were kept backe, that might be ground they would not act for the hurt of the Kingdome, they having so acted the last time they were there, by their voting, notwithstanding the Army was in London, and the King was taken off from treating, and removed to another place; and therefore it could yeeld no hope, but that they that would so act in such a time as that was, might goe further to the undoing of all, and therefore no further to be trusted in that kinde for the present.

It is further said, the Parliament did act freely for the Covenant, un­till they were forced by the Army: Answer, it is manifest they have acted for God, since those members were kept backe, witnesse their repealed Votes, and in their execution of Justice; but that they did so before, doth not appeare, but the contrary; witnesse those Votes they made, that are since Repealed, and the danger of them held forth by the Declaration of Parliament: And also it was clearly against the Co­venant they acted for; is it not against the Covenant to shelter from Justice those that had deserved death by Treason? as Duke Hambleton, and the Lord Goring, &c. And is it not against the Covenant to keepe any Delinquents from triall, that they might receive condigne punish­ment? so that they were so farre from acting for the Covenant, as they acted against the Covenant.

It is further said, they are busie-bodies in other mens matters: An­swer, it is true, they are busie for the good of other men, even many thousands, but they are busie in the place they are called to, and fitted for by God, and in which they were set by the Parliament, who caused that to be their worke by appointment, as they were Souldiers; so as they are busie in their owne worke for the Kingdomes good, and that was their duty, and they were faithfull in it, for the glory of God, the good of his people, and the Nation, and the cause they were to defend; and therefore to be commended for being so faithfull in their places; and they are to be prayed for to the Lord, that hee would keep them faithfull in their places, and keep them from turning, That they being faithfull to the death, the Lord may give them the Crowne of life.

I pray therefore consider of all these particulars, and consider, if it be not a sad thing, so many of you, as 47. should be found guilty of so many grievous sinnes, as this is, to charge people with so many things, and can prove none; for all those charges are sins of a high nature, and some of them are sinnes of a very high nature, and deserve great and high punishments from God and man; and therefore doe render justly those persons detestable to God and man, that are guilty of such [Page 36] things as these: But if guiltles, then consider what a condition such men are in, as do thus charge persons, although they be but of ordinary rank; if they canot prove what they charge them with, their sin is very great; for we know, what the Lord hath said against false witnesses (those that lay so many things to their charge as these have done, and not prove them, are false witnesses in a high degree) and the Lord hath told us, looke what they intended to bring upon the party by such witnesse, the same shall be done to them; but how much more, when this is not done to one person, but to many, and that not to men of a meane ranke and place, but those of a high ranke and place, and such as have deserved to be honoured for what they had done, and were doing, it being that the Law of God allows of, and the whole Kingdom hath cause to blesse God for, what ever may be held out to the contrary, by persons dis-af­fected to the Kingdomes good, that may aime at their owne ends in so doing; and therefore God will finde out such persons, if men passe them by; and he will powre out contempt for contempt, and disgrace for disgrace, and reproach for reproach; for he is a just God, and hee knowes also the most secret workings of such as worke against his people, for their owne ends, and their secret grudgings against them; and therefore we may say to such, Be not deceived, for God is not, nor will not be mocked, for what a man, or men sow, that they shall reap: But how much more is it to be admired, that such as lay such heavy burthens upon o­thers, should be more guilty of those very things, if not greater, them­selves; and therefore it will not be amisse to examine whether they bee guilty, or not.

May it not be said, it was an unseemly thing, if not too much ar­rogancy of spirit for you to call them private persons, and account it an unseemly thing for them to desire a consultation with you? for if they were private persons, they were none of the meanest sort, which if they had, you should not have slighted them. Againe, have you not gone herein against a direct rule in the Word? or against many rules? have you not gone against the fifth and sixth Commandement? and that of the Apostle, love thinketh no evill, and that, Judge nothing before the time. Nay, I wish you had not broken the third Commandement, by misap­plying the Word, if not mis-interpreting the Word.

Again, have you not don that which is out of your sphere, in medling with matters of the Commonwealth in such sort as you have done, and with persons in highest places in the Kingdome, and throwing filth upon them? And may not you be charged with former miscar­riages, if all that was written of some of your carriages in your preach­ings [Page 37] in your morni [...]g Lectures be true? which I may beleeve, because I never heard it denied by you yet.

May it not be truly said, your late carriages have been against lawfull Authority, when you taxe Parliament and Army with things of so high an offence that have been done against the King? May it not be said you oppose the Parliament, when you will not acknowledge them to be a Parliament? at least not pray for them as a Parliament, and also oppose their proceedings, and that before, and to the whole world, so farre as in you lyes, and thereby take off the hearts of the people of the Kingdome from them, as much as in you lyes, and by justifying men to be eminent, and of worth, and integrity, which have been declared by the Parliament, to have acted directly against the good of the Kingdome? and this you have done since they so did: And it may bee said, that which you have done is against lawfull Authority, and Magistrates that God hath set over us, and contrary to the duty you owe unto them by the law of God and man; nay which is yet more against your Oathes and Covenants, which you so plead for; for if that which they did, was in performance of the Covenant, as hath been said formerly, then what you have done must needs be a­gainst it.

And may it not be said you have gone against all those Scriptures you have alledged against them in that kind? for if the Word speak against them for doing any thing, if you do the same, it will take hold of you as well as of them. And have not you done something without colour of authority of the Word of God, if it be taken in a right sence, and not abused? And have not you gone against your trust and many Ingagements, in opposing what you have done, tending to overthrow that for which so much blood and treasure have been shed for, which was the purity of the Ordinances, and in bringing us into a worse condition then ever wee were in before the Warres began; and you were preserved in your places by them, that so you might preserve them in purity, and do you not go against it, and shew your discontent be­cause they are removed, which did hinder it? And do you not usurpe authority over the Parliament and Army, so far as you can, with your clamours and threatnings? if we may judge your hearts by your wri­ings, you make high opposition.

And may it not truly be said, you meddle with things not belonging to you? did it belong to you to write in controle of the Proceedings of the Parliament and Army as you have done, and so to take off the hearts of the people from both? And is not your doings irregular, [Page 38] and tending to the overthrow of Religion, while you seek to preserve them that would do it. And O that it might not be truly said! you are fallen from your former Judgements, and Principles, of Curse you Me­roz, because they came not out to helpe the Lord against the Mighty, for now you do little better to those that have, and doe helpe. And are not you in such a condition that the people of God that understand them­selves, dare not, nor may not bid you God speed, nor wish you well in the name of the Lord in this action? and such like. And do not these your desires tend to open a doore to Popery and Prelacy, while as you plead for them that will bring in both? And may it not be truly said, that Religion is made to stinke by your meanes? when you that are Teachers of others in it, and professe your selves so to be, doe so ma­nifestly disgrace those that seeke to maintaine it in the most pure manner, and plead for those that would throw it downe; and that you should be turned from what you were in the beginning of the Parliament: and if it doe not make Religion stinke, yet there is cause the faces of Gods people should be covered with shame for your miscarriages in this thing, and our hearts filled with sorrow and griefe; and the Government of the Par­liament, and the courage and faithfulnesse of the Army, by you is sought to be laid in the dust, and so have made them contemptible.

And let it be considered, if your cause may not be compared to Caine and Balaam, yea, whither it will not suite with Corah and his company, for they rebelled against Moses and Aaron in their acting for God; and have not you done the like against the godly Party in Parliament, and Kingdome, which may appeare by what hath been formerly said, and in that sence may you not be called Rebels? And may it not be more truly said of you, in your acting in this paper, that you act the parts of Jesabels, while you seeke, under pretence of the Covenant, to cast filth upon the Parliament and Army, stirring up the people to slight, if not to contemne and rebell against them, and so be a meanes to hinder all that good they have laboured and endeavoured to procure, if not stirre up to another warre.

And may it not be further said, you doe that which you condemne in others, when you condemne others for breaking the Covenant, and yet you doe it your selves? and condemne others for not obeying the Par­liament, and you doe not obey it your selves; nay contemne it, or slight it at the best, and condemne others for resisting the powers, and you doe it your selves, &c.

And may it not be truly said of you, that the time was, you did think they did exceeding evill that did not goe out to warre, against the ene­mies [Page 39] of the Kingdome, and bring them to triall, if not destroy them, and now you are against them that so doe? And aske Conscience, if you have not slighted providence when it hath so wonderfully appeared, to the just offence of many a godly heart, and therefore much more a­gainst that, that hath declared himselfe so wonderfully for us; witnesse your not taking notice of them, and that when you have been injoyned to doe it by the highest Authority in the Kingdome; and also slighted the successes: formerly you have kept dayes of Thanksgiving, for provi­dences and successes, but now you slight both, although they be as great, if not greater then ever before.

And whereas you tax them for being led by the impulse of spirit, it may be truly said, in this you were not led by the Spirit of God, for that is pure and peaceable; but it is to be feared you are led by the contrary spirit in this, or by your owne spirit at the best; and if any evill should have befalne you by this your acting, it might truly have been said, it had been contracted by your owne miscarriages; and may it not be truly said of you that you were beautifull, when you acted for God, in the begin­ning of the Warres, but now you are cut of his waies, and therefore you may feare he, and his, will forsake you; or at least he will suffer con­tempt to be brought upon you. And may we not admire to heare you say, they were acting freely for that which was Covenanted for, untill the Ar­mie came and forced them? was it Covenanted, that all should be brought againe into the old Channell, or into a worse condition then they were be­fore the Warres began, as hath been formerly spoken to? and therefore consider who may looke for the flying Roll, and who are to be accoun­ted busie-bodies in other mens matters; and therefore the Lord give every of you a heart to consider, that the mouth of the Cannon may not be tur­ned against your selves, I meane those charges you have laid upon them: and which is more, those Scriptures which should be as Cannons indeed, which we should not stand against, but fall before them when they come against us, especially those, or the most of them which you have brought against them, as I have hinted before, for if these things be thus, have not all the people of God cause, (especially the Ministers that have not of­fended as you have done) to crie aloud, and shew you your transgressi­ons, and your sinne; and consider if they doe hold their peace, whether they doe not make themselves guilty of your sins, and if we must not have fellowship with the unfruitfull workes of darknesse?

I beseech you consider what hath been said, and see if you have not bin such in this act, and if we are bidden to abstaine from all appearance of evill, how much more from reall evill? and if you consider what hath [Page 40] been said, you will see yours reall as well in this; and therefore it must follow, that the people of God must abstaine from you, and have no fel­lowship with you, while you act in this manner; and if we must not med­dle with them that are subject to change, then by what hath been said we must not meddle with you, for have not you changed, when you crie out against what you formerly cryed out for? and crie downe that which formerly you have cryed up? and if we must withdraw from every Bro­ther that walkes disorderly, then, we beseech you, see, if you be not the men by what hath been said, and by what your selves have said, and what your selves can say? who know more of the secrets of your owne hearts then any other man, or men: but the fruits we may judge by your owne instance, I take it, and that may most prevaile with you, if it be as your selves say, it is disorderly not to be subject to Principalities, and obey Ma­gistrates, if you be not the men, consider; besides, all your expressions in prayer those daies of Humiliation, and those daies of Thanksgiving that have been commanded of late, may sufficiently declare to all that have been neare you. Nay, hath it not further appeared, when you have gone a­bout to cast an odium upon them, not only in our owne Land, but in all others, so far as in you lyes; by your causing it to be put in print; and you have further shewed it, by doing the like upon their proceedings, and up­on the Armie, which they have set up, and as is in print, by giving them unseemly termes, and reproachfull, all which your selves cannot endure; and doe you thinke your selves better then they? and is not this the way to bring them into contempt, and is it not against that text you bring in the Romans 13.1, 2. Let every soule be subiect to the higher powers, for there is no power but of God; and is not the Parliament a power? and is not the Armie a power? nay, what is there said further, He that resisteth the power, resisteth the ordinance of God; nay, he that so doth, shall receive dam­nation. What will you say, and how will you answer it before the Lord at the last day? and how can you answer Conscience at present, when it gripes you with it? what can I say why I should not receive dam­nation, if I continue still in this condition, especially when you think you made use of it to make others troublesome? and may not that text be ap­plied to you, Ezek. 17.14, 15.18, 19. He that hath broken the Covenant shall he prosper? he shall not prosper: the Lord shew you in mercy, how much, and how often you have broken the Covenant, and doe still, espe­cially you crying so as you doe against those that so doe; and doe you not heare the voice within, Shall I prosper? I shall not, I cannot, it is the Lord that hath spoken it, and I my selfe have applied it to others; and say further, surely the Kingdome hath no cause to say, We blesse you in [Page 33] the name of the Lord, or the blessing of the Lord be upon you; nor to bid you good speed in this you have done, wherein you have done so manie e­vill deeds, but to follow your counsell that you give others against the Armie, that so we may not be partakers with you in those evill deeds; and that in Jude doth come fully upon you, for you have spoken evill of dignities, and have despised their dominion, and therefore all that text be­longeth to you; and have you not run after the error of Balaam, and I wish, it be not for a reward, and therefore persisting, may you not feare you shall perish in the gaine-saying of Corah; and also have not you fol­lowed, and so may apply that text to your selves, for have not you cried out, the Parliament and Armie have taken too much upon them? and is not this act of yours, in gathering together so many of you, is it not against the Lord, while you gather together against them that are acting for the Lord? and may not that text in the same sence you apply it to others, be applied to your selves, while you goe on in the same way? and there were a considerable companie of them eminent men, and famous in the Con­gregation, and would not you be thought to be so? and are not there manie of you in this? and you have in some sence exceeded them, for they did but speake against Moses, and Aaron; but you have not only spo­ken, but written, and caused it to be printed, that so it might be sent all o­ver the world; and therefore consider how fitly that text, Rom. 1.32. Are not you the men that have done such things? that have condemned that in others that you doe your selves; and therefore we cannot but thinke that you apprehend it to be a vertue, and doe not you delight in them that doe as you have done? and if so, then aske your Consciences, if you be not the men that have done things worthy of death? and also that, Rom. 2.13. And thinkest thou oh man that judgest, and doest the same things, that thou shalt escape the Judgement of God? but you have done that, you have judged others; for as contemning powers, and Magistrates, and vers. 2.6. & 11. we are sure the Judgement of God is according to truth to them that doe such things, who will render to everie one according to his workes: and there is no respect of persons with God; except it be you that have more meanes by your parts, gifts, and places, God will looke for more from your hands, as is said of Corazin, and Bethsaida in another kinde; and may not that text in Ecclesiastes be applied to you? be­cause sentence against an evill worke is not executed; therefore the hearts of the children of men are set in them to doe evil. You have spo­ken largely before, and no body opposed you, and now you have not only spoken, but written, and so the world may take notice of it, and is no [...] this a great evill? And further, I beseech you to consider, if you have not [Page 42] mis-applyed those Texts 1 Samuel 14.4. and, 1 Samuel 26.8, 9. and Job 13.7. For wherein have they done wickedly for God, or have not you done so? and that flying Rowle you speak of, may it not be more truly applyed to you, then to them? as hath been formerly said, who have been breakers of that Solemne Oath and Covenant.

And although you have not done violence to the Parliament; and Armie, in their persons; yet have you not offered violence to their names? witnesse what is in Print in Mr. Prices book, in answer to your Letter. And have not you accused them falslie, that have laid so many false things to their charge, as is formerlie shewed? And it were to bee desired, you would be as wel content with your wages as they have bin, & consider if they have not gon beyond you, in being so content as they have been, for they have not only been content with their wages, but they have been content to be without their wages, which if it had been your case, it is to be feared, the Citie and Countrie should have heard of it by you, as injustice; and justlie you might have don so, but where, or when have you spoken for this on their behalf, although it hath bin the cause of many evills, as discontents, discouragement in the Souldier, and oppression of manie by free Quarter, and so to raise up the spirits of the Countrie to hate them, and despise them, whom they have so much cause to esteem, and honour, for what they have so faithfully done, in defending the Countrie, and offending their enemies; and if the labourer be worthie of his hire for a daies worke, when he may worke without danger; is not he much more, that goes in danger of his life ev [...]rie daie, and houre, in defence of his Countrie, and the Cause of God especiallie? and yet it seemes, that you have not taken so much notice of it as you should, because you have spoken no more in their behalfe, and may you not fear, if you persist in your way still, that which is said in Numb. 32.23. You have sinned, & your sin will find you out.

And whereas you say, you have beene threatned if you persist in stir­ring up sedition among the people, the Lord helpe you to consider if it be not so. But whereas you say, your bewayling their sins before God is accounted so; it may be feared, you speak against your own con­sciences in saying so; if you speake not against conscience, you speake against charity: I intreat you, aske conscience, if you think, that hee that, you say, threatned you, did thinke, that bewayling of sinne, before God, bee sedition? But it may be in that time when you say you be­wayle your sinnes before the Lord, and among your bewaylings, you might have some or many seditious expressions, or expressions tending to Sedition: And I beseech you, aske conscience if it hath not been so, [Page 43] for you know what is in Print, and that was that you were advised to take heed of, and, it may be, you account that threatning of you, which if you did, it was evill done of you, for it was a friendly part so to doe; and if you should do so, you did adde sin to sin.

And whereas you speak, you were threatned, that some might doe you mischiefe, if they had, I fear you would have had but a little com­fort in it: And as for stirring up discontents in the people, and so oc­casion another War; what mischiefe soever should befall any thereby, might lie heavy upon you.

And whereas you say, you have delivered your owne souls, you may rather consider that Text, Who required these things at your hands? for if thy brother offend, tell him between him & thee: have you done so? or if you say you dare not, you should have bewayled it before the Lord: But when did you ever read that you should publish it unto the world by, writing and Printing of it before it was publickly made known by others: nay, you refused to go, when you were sent for, to them, and might have had op­portunity to tell them so; and instead of delivering your own souls, you have further stained them; and instead of suffering, as Christians, for well-doing, you may feare you shall suffer for your evill-doing; and instead of those sufferings, being acceptable before God, there is cause to feare, it is highly displeasing to God, and greatly to his dishonour: And although the death of his Saints bee precious in his sight, yet it could not be for your comfort to dye in such a condition, or for such an act as this is, in setting forth such a Book.

And whereas you say, When he makes inquisition for bloud, he forgets not the humble: The Lord helpe you to see how little humility you have shewed in this booke, from the beginning, to the end of it: I know not what you can make appeare to your selves; but I feare, an humble judicious Reader, can finde very little in it, but much of the contrary; for is it not through pride man makes contention? and what this book could doe lesse, let the judicious and conscientious Reader judge, com­ming out at such a time as it did; Is it not through pride, that men that be sent for in a loving and honourable way to be consulted with­all; in weighty matters, and refuse to goe upon such termes as is set downe? Is it not pride to set up our selves above others, especially such as are in high degree? Is it not pride to call others but private men in respect of our selves, that are above us in publicke place set by the Lord? Is it not pride for us to meddle in things too high for us, which God hath not imployed us in? &c.

And whereas, you say, you were told, if you put your selves upon [Page 36] suffering, you might have suffering enough: Is it not true, for who can either have [...]omfort in sufferings, or expect to get out of them, that pull them needlesly upon themselves? especially by venturing up­on unlawfull courses as this of yours is: and therefore how can you say, The God whom you serve, will deliver you, when in this you doe not serve the God of heaven, who is the God, I hope, you meane: And therefore, I beseech you, consider if you doe not abuse his name, in so saying, as if he would patronize a thing that is so evil as this is; it is true, in the discharge of your duty, that he calls you unto, you may commit your soules into his hands as to a faithfull Creator: but this is not a worke that he set you about, or will owne; and therefore you cannot so commit your soules to him while you go on in such sinfull waies.

All these things considered, how will it appeare that what you have done, is out of zeale to Gods glory, for he is, and will be much disho­noured by this writing: neither can you say, you have discharged your duty, for it is not your duty to dishonour God, as you have done by this: And how can any thinke that it is with an earnest desire after the comfort and salvation of their soules, when you speake with that bit­ternesse as you have done, and laid so many false things to their charge? and is not this to speake wickedly for God?

It is true, you have spoken freely, but I wish it might not be said un­faithfully; but if it be not so, I desire any judicious, conscientious, im­partiall Reader, to judge. It may be you have declared your judge­ments, but I would hope the contrary; for if this be your judgements, it shewes, they be very corrupt, whereas you have spoken so much bit­ternesse, and many untruths against them both for their former and latter proceedings; for should you be satisfied in your desires? all would have been in a worser condition then they were before the blood and treasure was spent, for not onlie an enemie should have been let loose upon us, but an enemie enraged; and therefore if that should have refor­med in your sence, all the Church of Christ would have had great cause of mourning and sadnesse for what they had yeelded unto, and we might have taken it as a just recompence for our sin; but their not taking your ad­vice, we have cause to blesse the Lord for, and that he hath made them in­strumentall to set forth his glorie, and also a mercie, and salvation, and en­largement to his people; and so you found false Prophets as well as you have bin fals accusers, in what you say that their present actings do certainly tend to miserie and confusion; but oh that it might not truly be said, that your present actings, if for the sin of the Kingdome you should prevaile, they will bring unavoidable miserie and confusion: Oh therefore that the Lord would please to set things sadly upon your hearts, and bring you to a [Page 37] serious and sad consideration of what you have done; you have had divers answers formerly, and therein the Lord hath appeared divers waies unto you, in his offers of conviction, which seeme some tokens of his favour unto you, if he give you a heart to search, and see what his will is towards you in it: Consider therefore, I beseech you, what your selves are by your owne account, in respect of your places and standing, and doe not over­throw such honourable standings, places, and titles, &c. by dishonourable waies: I beseech you consider, will you take the name of Ministers of the Gospel, Ministers of Jesus Christ, Ambassadors of Christ, and Pastors of Churches, all honourable titles, but how unlike you have acted, others have told you, and the Lord grant you may consider it: but for such as have such titles, or challenge themselves, consider, for you to doe, and speake, and write such things, which make the enemies of God to take content in, if not rejoice in, and to gratifie Malignants, and to grieve the people of God, and sad their hearts, if not all of them, yet a great manie of them that love the Lord Jesus Christ, and his waies; and that it should be said of you, as if you should be Incendiaries, to stir up the evill affected to another warre, and so to daunt the hearts of manie of the people of God, so as their hearts should sinke, so as they should question their way; nay, lead some of them to be forward in opposing the way of truth and peace.

Againe, consider not only you give yourselves these titles, but that you say you are within the Province of London, (although it seeme by the writing of some you are not all of you so) so those that are within the Province of London, where you are [...] are one another, and so may be helps one to another; what, in the Citie of London, the chiefe Citie in the Kingdome, that hath been famous for the Gospell, for so manie to joyn together in such a calumniating Letter as this was, against such persons as this is against; is it not an evil example to the whole King­dom? for you may please to consider, the generality of the people are led more by example then by precept, and more by the precepts of men then of God, especially of them that are in such places as you are in; for you are, or at least should be the lights of the world, as our Saviour saith, But if the light that is in you be darknesse, how great is that darknesse? Oh what a sad thing it is to heare the people say, the Ministers are most discontent with what is done, and for you to stir up discontents in the people, and make them fit to contrive new designes to bring more miserie, if not ruine to this poore Kingdom; and how sad a thing is it to heare people say (especially the people of God) if ruine and miserie come upon the Kingdome, We may thanke our Ministers next our sins? Againe, consider the time when you did this, when the greatest businesse was in hand that ever was in the King­dome, and Justice was in a good readinesse to be executed, and upon the [Page 46] point of execution, and in such a sort as you could not but heare the grea­test part of the Kingdom was discontented with, and crying out against, and so the worke was verie difficult in it selfe; but then for you to come in to gratifie those persons, aske your Conscience what that must worke that was for his preservation, and setting him up in his throne againe? Againe, aske your Consciences what you thinke of manie of them that were against what was done? were not such as would have hindred that work which you prosecuted, for the most part of them, Papists, Cavaliers, and Malignants, and prophane people? and doe you not feare to goe with those, and gra­tifie them? and the most part of those that were for it, if you aske Con­science it will tell you, they were such as have some feare of God before their eyes, and are such as goe on conscientiously in performance of the Covenant, and is it that Christ allowes? to have those opposed, and spoken against, and disheartened, for doing that, the Law of God, and the Cove­nant call them to doe? nay, to have such persons stirred up, and inveterate again [...] them that doe it?

I beseech you consider, and feare, if herein you doe not fight against God; and would it not make a gracious heart mourne, to see so many that call themselves Ministers of the Gospel, servants and Ambassadors of Christ, to go so directly against his Rules, which he hath set down in his holy word for us to walk by; the Lord in mercy help you to consider it, and lay it to heart; what a sad thing is it, that you th [...]t preach Christ, as you say, and are his Ambassadors, should be so unlike [...]im in life, and conversation; Christ bids us, Learn of him, he is humble and meek, and when he was reviled, he reviled not againe: but in this ye have done, here appears pride and passion; and instead of not reviling, when you are reviled, you revile those that are doing you good, so as you reward evill for good: nay, you revile those that have, and were venturing their lives, to save the lives of you and yours: nay, all the godly part of the Kingdome: nay, you revile them for doing it: Oh againe, I beseech you, examine your own consciences, how you thinke to answer it before the Lord Christ, at the great day, when you must appeare before Him, Angels, Men and Devils; and once at the last, if it may be, smite upon your owne hearts, and in­treat the Lord to helpe you to be willing to take, and bear the shame of it here, by a free and full confession, that so you may avoid everlasting shame for ever, and ever. Oh, what shall I further say, Tell it not in Gath, nor publish it in Askelon; yea, but that it is too late; you have done it your selves, and now we cannot helpe it, nor well free our hands of it, but by witnessing against it: for my part, I could rather have taken the part of Shem to Jephtah, to have gone far to have covered it; but that you have [Page 47] not onely been naked, but you have spread your nakednesse, and laid it open to the world, and so it is broder then can be covered, and so I am stopped there.

And I could have been willing to observe the Rule of Christ, If thy bro­ther offend, tell him between thee and him; but you have put it past that, & have put me upon the Rule of the Apostle, He that sinneth openly, rebuke him openly; but I have forborne it as much as I could, to be faithfull in what I have undertaken: my aime is, if the will of God be, that he would by some meanes, shew you your sinne; and bring you to repentance, that so as you have dishonoured God by your sinne, you might honour him by your acknowledgement of your sin, that the Rule of God, and the people of God, may have some satisfaction, that as you have grieved them by your sin you may rejoyce them in your repentance & humili­ation; for godlinesse appears in power, when it workes the heart to bear shame and take shame openly for their sin; for it is a persons weaknesse to fall into sin, but it is his strength to rise againe by repentance, and acknowledging of it freely, which the Lord in mercy helpe you to doe.

One argument more before I leave, give me leave to present unto you, which is the worke you are going about, which is the setting up of the Presbyterian Government: for may not wise men reason thus; Are these men fit to governe the Church of Christ, by having all the power put into their hands, when so many of them in one Province, and that the chiefest in the Kingdome, that are so neare together, which may take counsell one of, and with another; and if they miscarry so shamefully, what shall we looke for in the other parts of the King­dome, if they dare thus to confront the powers of the Kingdome, in the condition they are now in? what will they doe, if they get the power in their hand? and how will they lord it over the poore people, that must be under them? and they may suspect you, by your eager desire you have to have the power all in your owne hand; for they may well know, that a conscientious humble heart, will feare to take the burthen of teaching, much more of ruling a Congregation, but will be farre from desiring to take it upon him alone, or with one or two to helpe, but will be glad of the helpe of all in the Congregation to be joyned in power with him; and also to watch over him also, be­ing fearfull he should miscarry, and being willing to be helped, if hee so doe, as we may instance in this present act of yours; if any of these Ministers had but a company of godly people in their Congrega­tion, that would have called them to an account, and had power so to doe, they would have feared to have done such an act as this was; or if [Page 40] they had, they should have been made to give publicke satisfaction: And may it not be feared, they know it well enough, and therefore they thinke to make it sure, they will have the power in their owne hand, that so they may combine together, if occasion serve, as they did now, and have none to call them to account: And this considered, I see not, but the Lord may have a hand in it, to keep you from that power you seeke, and give his people hearts to imbrace such a Govern­ment in the Church, as Christ does approve of, that so he may ride in Triumph in Church and Commonwealth.