CLERICO-CLASSICUM, OR, The Clergi-allarum to a third war.  
Being an Answer to a Pamphlet, ENTITLED, A Serious and Faithful representation of the judgements of Ministers of the Gospel within the Province of London, contained in a Letter from them to the General and his Council of War.  
Delivered to his Excellency by some of the Subscribers, Jan. 18. 1648.  
Which may likewise serve for a brief answer to their late Vindication, relating to their former actings, touching the Capital punishment of the Person of the King.  
By John Price, Citizen of London.  MALACHI, 2. 7, 8, 9 
For the Priests lips should keep knowledge, and they should seek the Law at his mouth: for he is the Messenger of the Lord of Hosts.  
But ye are departed out of the way: ye have caused many to stumble at the law: ye have corrupted the Covenant of Levi saith the Lord of hosts.  
Therefore have I also made you contemptible, and base before all the people, according as ye have not kept my ways, but have been partial in the Law.  
Published by Authority.  Men who lie under the guilt of much innocent blood, are not meet persons to be at peace with, till all the guilt of blood be expiated and avenged, either by the Sword of the Law, or Law of the Sword, else a peace can neither be safe nor just: Christopher Love, page 37. of his England's Distemper. 
LONDON, Printed by M. S. for H. Cripps, in Popes-head Ally, 1648.   

To His Excellency Thomas, Lord Fairfax, and his Council of War. And the Honourable the Lord President and high Court of Justice.  
May it please your Excellency and Honours.  
ALthough the old enmity between Satan & Saints hath been always improved by power and policy, yet the Serpent's seed appearing in or opes, and the Serpent's head applying his traps, have been hitherto crushed by the foo●e of truth, and the 〈◊〉 thereof; It is hard to say whether Israel's Assistannt, and Israel's Assaultant, have more hotly disputed in combats or counsels: but frequent experiences, and faithful promises do abundantly certify, that neither weapon nor wisdom shall stand against God; yet Balack and Balaain, the Prince and the Priest (as of old, so now) from Pisga to Peor (or Pulpit to Pulpit) presume to bless the Lord by cursing his Armies, as if God would exchange the blood of his people for that of Bulls and Goats,; for their talk of Reformation, give them (the longing of their souls) the Army's destruction: 
Numb. 25. 24.  Nevertheless the people shall rise up as a great Lion, and lift up himself as a young Lion; he shall not lie down till he eat of the prey; and drink the blood of the slain. It is not one of the least advantages of Israel's adversaries, that they know their colours can speak their language, understand their word; by means whereof their deceitful spies come to their counsels, find out their purposes; nay sometimes get under pay, procure preferment, and draw out parties, as Absolom did, 400. men, that in the simplicity of their hearts, knowing nothing, did follow their Leader) to their own ruin; the inconsiderate subscription of so many judicious, grave, and learned men to that abusive. Letter sent in private to your Excellency and general Council out of their Christian amity, and published in print to procure your infamy, scandalously aspersing the High Court of Justice, delivered Jan. 18. 1648. doth abundantly argue the yet living efficacy of that Serpent's subtlety, which (with God's words in the lip) cheated our first Parents into most deceitful actions. Su●●●● some Judas or Jesuit under the shape of a Brother, 〈…〉 their Function, hath got this subscription, since the publishing 〈◊〉 (as a due punishment (they have run the gauntlet, each tongue & 〈◊〉 hath a lash at their nakedness. For although it be your glory to pass by your injuries, yet it is our duty to vindicate your innocency's; ●●ey charge you with perjury for keeping your Covenant, in bringing Delinquents to condign punishmeut; they charge you with 〈◊〉, for a judicial execution of the grand murderer of this latter age; they charge you with breaks in the Parliament, for not permitting them to enslave & ruin (their Lord) the Kingdom. Honoured 〈◊〉, suffer not their chantings to obstruct your proceed; they pretend a message from your Lord and theirs; containing an inhibition of his express command 
a Numb. 35. 16, 17. , and a plain contradiction to their felo. Minister's opinion 
b john Knox his history of the reformation of religion in the Realm of Scotland, l. 4. p. 397. where he asserteth it to be the judgement of Calvin, and of the most godly and most learned Presbyterian Divines that ce in Europe, that the inferior Magistrates, and upon their final default, the people may & aught to execute their Princes for murdering & destroying their liege Subjects. . I have not the least enmity against lawful Magistracy, nor the smallest reluctance against the public Ministry, the one and the other being God's Ordinances for our present & eternal good: but whom Magistrates shall enslave, and Ministers deceive, and both officiate for their private interest, they are most noxius to public benefit: when that Caleb leads Israel that will follow the Lord fully, and that man is found out that will seek judgement & execute the truth. We may hopefully expect our duction by the 〈◊〉 into the land of Promise, though through several combats 〈…〉 sons of Anacke, and our happiness by the other through a pacification of an angry GOD, who will spare the NATION by just execution: The presence of GOD, and the prayers of his people (whose guard you are in those troublesome times) shall ever attend your just attempts: And although your zealous Enemies, under the specious pretences of a pious Reformation, and deep devotion, do fast for strife and debate, and to strike with the fist of wickedness; yet while you lose the bonds of wickedness, & und●● the heavy burdens, free the oppressed, and break every yoke; your light shall break forth as the morning, and your health shall spring forth speedily; your righteousness shall go before you, and the glory of the Lord shall be your rearward 
c Isa. 58. 8. : so prayeth, and so believeth  
Your daily remembrancer at the throne of grace, JOHN PRICE. February 18. 1648.   

Clerico-Classicum, OR THE CLERGY-ALARUM TO A THIRD WAR.  
THat the Priests lips should preserve knowledge, 
Mal. 2. 7, 8.  whereby men may be encouraged to seek the Law at their months, in the Scriptures assertion, that they have often departed out of the way, 
Zachar. 13. 3. Jer. 23. 21.  and caused many to stumble, is most men's observation, and the old Artifice of a presumptuous arrogation to themselves the name of the Lord, and of his mission (when he sent them not) to charm the people into a credulous reception of their deceitful say, is still in use, a proof whereof, is newly exhibited in a late Pamphlet; whose Frouricepiece flourisheth with the specious ●wordxs● of deep devotion; calling it, A SERIOUS AND FAITHFUL REPRESENTATION OF THE JUDGEMENTS OF MINISTERS OF THE GOSPEL WITH IN THE PROVINCE OF LONDON, CONTAINED IN A LETTER FROM THEM TO THE GENERAL AND HIS COUNCIL OF WAR, DELIVERED TO HIS EXCELLENCY BY SOME OF THE SUBSCIBERS JAN: 18. 1648. wherein we observe:  
First, the Letter writers, set forth, first by their function, Ministers of the Gospel: secondly, the place of their residence and relation, WITHIN THE PROVINCE OF LONDON.  
Secondly, the persons to whom it won written, THE GENERAL AND HIS COUNCIL OF WAR.  
Thirdly, the nature and subject matter of this Letter, viz. ASERIOUS AND FAITHFUL REPRESENTATION OF THEIR JUDGEMENTS, etc.  
First, 
Jer. 23. 21.  the Letter-writers are (as they say) Ministers of the Gospel, so the false Prophets of old, pretended to be the Prophets of the Lord; so the Pope, Christ's grand Ambassador and Vicar upon earth, so the Popish Priests and Jesuits, the Ministers of Christ; so the Prelates, and Prelatical Parsons, Vicars, and Curates, the Ministers of the Gospel; so many others as faithful, serious, judicious, learned, and godly as these that are of quite contrary judgement to them, and the contents of this Letter, do stile themselves the Ministers of Christ, messengers of the Gospel, etc. Which of these shall the people believe? Surely who ever among them can vindicate their Divine origination, these men have administered cause sufficient to question their abilities hereunto, especially concerning the present Message, which in the name of the Lord they here tender unto the General and the Council of War as from the Lord, wherein they do very authoritatively, as from Christ, charge them for acting things clearly against the direct rule of the Word, 
〈◊〉 3.  though they point not to the Text, and some of them have promoted, encouraged, and abetted, the very self same actions done at another time by other persons (as we shall speak too anon) which here they have so anathamatized and branded as an accursed thing, as if these men had the liberty and power (and that from Jesus Christ) of making the same actions, with all their circumstances (their own interest excepted) one while good, honourable, and commendable, and another while wicked, vile, and intolerable; a prerogative which the Almighty themselves never yet claimed.  
Secondly, for the place of their residence and relation, THE PROVINCE OF LONDON▪ poor London, Thy Prophet's make thee to err, 
Micha 3. 5.  that by't with their teeth, and he that putteth not into their mouths, they even prepare War against him; how art thou precipitated and hurried by thy Teachers into obliqne, cross, and contrary actions; one while some of them pretend to a Vision from the Lord, commanding thee to do this thing; when (at the same time) other● of thy See● have the same pretence to a contrary Vision, commanding thee still in the name of the Lord, and in the authority of Jesus Christ, to the most contrary action; some enjoining thee, a from the Lord, to go no to Ra●●oth Giliad and prosper, others in the same name, conjuring thee not to go up upon pains of perishing; one while thou must take up Annes, by the instigation of thy Ministers, requiring and commanding thee in the name of the Lord, with fire and Sword to assert and maintain the cause of God, the truth of Jesus Christ, decency of his worship: viz. The Prelatical faction, or the glorious interest of (the Ministers of Jesus Christ) the Clergy thereof; another while thou must arm thyself, from the same instigations, in the name of Jesus Christ, to sacrifice thy Gold and thy Silver, thy Money and thy Plate, thy Horses and thy servants, thy very life and being, upon the happy promotion of the house of God, the government of Christ; a blessed Reformation! the suppression of error, heresy, and blasphemy (otherwise more cruelly called, the service and interests, honour and preferments, of (the Ministers of Jesus Christ) the Presbyterian Clergy, and the cause thereof; how must thou put on thy Armour and put it off again, advance and retreat, do and undo, according to the crooked motions of thy uncertain Teachers, tormenting thy mind, vexing thy thoughts, and harracing thy person into contrary actions by their contrary orders, by means whereof, the ancient love, union, and goodness of thine Inhabitants, is turned into hatred, division, and bitterness, each against other, causing thy foundation to shake, and thy pillars to tremble, which is all the benefit thou hast received by 〈◊〉 exchange of thy late Diocese for THE PROVINCE OF LONDON.  
The second thing considerable, is the persons to whom this devout letter was written and delivered, viz. THE GENERAL AND HIS COUNCIL OF WAR, though chiefly intended for the mutions, malignant, perplexed, and distempered party of the common people; that these letters (by the midwifery of James Cranford, that bountiful and liberal Imprimatur-donor to any lying, scurrious, and scandalous Pamphlet against the Parliament and Army) might stir them up (if possible) to any desperats, bloody, and dangerous attempt, to interrupt the present current of justice, to hunt after, and to procure at last, that savoury 〈◊〉 which the souls of these zealous Clergymen so greatly long for, viz. to be listed up into the chair of impulsory authority and government, though it be by the ruins of their native Country, so that that which Gregory writ to M●●riti●●● concerning the ambition of the Preliticall Patriarcks of Constantinople, may be as truly said of our present Clergymen; E●●●●m●re compellor, 
Greg. lib. 4. Epist. 323.  ac dicere ô tempora 〈◊〉 mores 〈◊〉 cuncta in 〈◊〉 partibus, barbarorum juri sunt tradita, destructae urbes everso castra depopulatae provinciae, etc. That is, I am compelled to cry 〈◊〉, Oh times, Oh manners; behold in all the par● of Europe all things cry under the reverence of barbarous people, Towns are destroyed, ●●●iles overthrown, Provinces are spoilt, no labourer inhabiteth the Land; notwithstanding the Priests, who should lie in ushes upon the ground weeping, they are seeking unto themselves names of vanity, etc. Nay have not we cause to say that the like things have befallen us by the only means and procurement of the men of this function; for was not the rice of the late sad and miserable Wars, the pride and arrogancy of ●hose that styled themselves the Ministers of the Gospel, the Ambassadors of Christ, viz. the proud Prelates: And was not the late second War, and the flames thereof enkindled and blown up by the Pulpitincondiaries, the like Ministers of the Gospel, Ambassadors of Jesus Christ, viz. The ambitious Presbyters, who are now again by their fiery tongues and ●urious pens, scattering their 〈◊〉 Pamphlets among the people, and hissing them on to a third War, resolving (as it appear) to s●e the Kingdom in ashes, but they will have their wishe●.  
A third and last thing considerable in the Title of this letter, is the nature and subject-matter thereof, viz. A SERIOUS AND FAITHFUL REPRESENTATION OF THEIR JUDGEMENTS.  
That you are serious and faithful in the prosecution of your judgement i● general, touching your own interest, power, and preferment, we have reason enough to believe: but how shall we know when you are serious and faithful in the REPRESENTATION of your judgement in any particular; for we shall anon mind you of a representation of your judgements, and that by your s●lves, as far differing from this, as light i● from darkness, and yea from nay: and we had as much and more ●eason to believe your seriousness and faithfulness in that representation of your judgements, then in this; the right eye whereof 〈…〉 darkened, and the right hand so withered, that there is ●arc● the least glimmering or motion of light, or arguments ●or your judgement represented in all your letter: and did not a presumptuous opinion swell in your minds, that your very ●●mes, titles, and presumed vocation, viz. (Ministers of the gospel's, Ambassadors of Jesus Christ) would challenge a sudden entertainment of what ever you represent, ask no question for conscience sake, and that the rhetoric of the bramble should silence the Vine and all the tree● of the Forest (you know our meaning) you would never present the world with such a vain, poor, ba●ron, empty nothing, for satisfaction in so great and weighty a cause as this, which you c●ll A serious and faithful representation of the judgements of Ministers of the Gospel within, etc.  
Your Letter stands, though faintly, upon four feet.  
1. The occasions of your writing it.  
2. The matter criminal contained therein, charged upon the General and Council of War.  
3. The grounds and reasons of your charge proving the same.  
4. Your Ministerial advice and council thereupon.  
That they are all so feeble as not able to bear up your presumed authority thereof, in the judgements of rational and ●●partial Readers, will quickly appear; for,  
First, for the occasions of it, which were,  
First, The several applications as well by writing as verb●●ll messages, inviting the Ministers of London, or some of them, 〈◊〉 meet with the Officers of the Army in their consultations 〈◊〉 matters of Religion, page 1.  
2. The refusal of these Ministers of Jesus Christ, so invited.  
3. The reasons of this refusal.  
From the first of these, may we not behold as on the one hand, the Christian candour, ingenuity, and condescension of the General and Council of War, forgetting the many false, notorious, and public slanders of these men cast upon them, from their pens and Pulpits from day to day, endeavouring (if it were possible) to defile and be-spatter that garment of honour which God put upon them, that they should apply themselves; nay, make several applications of themselves unto them, send to them, and write to them, etc. So on the other hand, the domineering, Lordly, and Prelatical pride of these un-Christ-like Ministers of Jesus Christ, that would not vouchsafe such a condescension as to give them a meeting; surely that Papal unction (which was by the spirit from beneath poured forth upon the heads of the Popes of old time, puffing up their minds to that measure of pride, arrogancy, and supercilliousnesse, as Kings and Princes with their Wives and Children, must gladly, even with their hare feet, attend their Holinesses pleasure day after day, before their admission) hath plentifully extended to the skirts of their clothing; these servi servorum dei, these Ministers of the Gospel, these zealous and hot disput●●● against the errors, heresies, and blasphemies of the Army, cannot be prevailed withal by several applications, by writing, by verbal messages, to advise, counsel, and direct them in matters of the greatest concernment to the whole Nation, to prevent the subject-matter of their daily Pulpit-invectives against them, from the power of tyranny, and the pride of the Clergy: 〈◊〉 nos Domine, they can lift up their voices like a Trumpet In most scandalon● accusations, slanderous defa●●ations, and bitter invectives, alarming people against them, but cannot he prevailed withal, no not by several applications of several kinds to advise and consult, to direct or instruct in the greatest matters concerning the good or evil, saving or losing the whole Nation, is this; while you have opportunity to do good to all: and is this is vindication of your Ministerial function wherein you so often glory?  
We Ministers of the Gospel within the Province of London, hold it our duty as then to refuse any such meeting as was proposed: so now to give your Lordship and Council the reasons of that refusail, lest by our silence we should seem to be wanting in that ingenuity and candour which becomes all, but especially the Ministers of Jesus Christ, etc.  
We Ministers of Jesus Christ within the Province of London: what are the signs and tokens proving the same? your ingenuity and candour which becomes the Ministers of Jesus Christ? excellent, a testimony whereof you give by all your carriages as to all men that observe your footsteps: so especially,  
First, To the Army, calling them in your Pulpits a rebellious Army, a generation of vipers, a viperous brood, an oppressing Army, an Army of Heretics, a Schismatical Army, an Army whose lives are not worth a prayer, and whose deaths are not worth a tear; an Army, though conquering, yet they were not fit nor worthy to conquer; that we had been better without those great victories, then to have them by such hands. Admirable ingenuity, unparallelled candour, such ingenuity and candour appearing in Mr. Canton, Mr. Cranford, Mr. Case, Mr. Love, Mr. Jenkins, Mr. Tailor, and some others, which did never appear in Peter, James, or John; yea, nor even in Jesus Christ himself.  
Secondly, Your ingenuity and candour further appears by your submissive and Christian respects to authority, especially the Parliament: and as at all times, so chief when they contend not, though with the ruin of all, for your greatness and interest; then your Ministerial ingenuity and candour do appear in all their glory, calling them (while they delay your work) an apostatising Parliament, a Covenant-breaking Parliament, a Parliament at whose doors may be laid all the errors, heresies, and blasphemies of the times; a Parliament that hath wrought a great Reformation amongst us in Church & State, taking away High-commission Court, Star-chamber, Council Table, etc. and bringing in the room thereof several Committees, whose little fingers in way of oppression, were heavier than the loins of the former Courts; a Parliament suppressing Popery, Ceremonies, Crucifixes, Crosses, Service-book, etc. and in the room thereof giving liberty of Conscience, otherwise called a cursed toleration of errors, heresies, blasphemies, and all manner of licentiousness; a Parliament that hath taken away Ship-money, coat and conduct-money, monopolies, etc. and in the room thereof bringing in taxes, assessments, free-quarters, and the heavy burden and bondage of Excize, which neither we nor our Fathers were ever able to bear: Is not this excellent Provincial ingenuity and candour, which further dazzles men's eyes: and therefore,  
In the third place (for the same of your ingenuity and candour is known to all men) do not they further appear by your abetting, countenancing, and encouraging violence and force upon the two Houses by a company of lose, profane, and wicked fellows at one time, as some of you did (for we would not be understood of you all, many whereof are merely drawn in to the amazement of those that read their names, though not for lack of inconsiderateness) falling in with the disaffected, delinquent, and malignant party; and at another time crying out, exclaiming, accusing, arragning, and condemning that very Army, which (from some of your own mouths it hath been spoken) have been instruments of the preservation of your very lives and liberties, the Lords battle-axe, and arm of salvation to this Kingdom, and the interest of the Gospel and all honest men amongst us, because necessiatated upon the peril of losing the benefit of above 7. years' wars, and suffering all to return again into their old channel; yea, reducing the Nation to more intolerable bondage and slavery then ever) they did secure the persons of those Members of the Commons House that did most basely promote, and endeavour to bring about the Kings and Cavaliers most tyrannical and wicked design.  
Fourthly, For the ingenuity and candour of London Pre●chers is famous throughout the whole Kingdom; doth it not further appear, by setting the people at first against the King and his party, firing men's spirits against him, charging him with the guilt of the blood of England, Scotland, and Ireland, conjuring men by all your devout and Ministerial artifice to fight against him, etc. And now having raised men's spirit●●● a resolution of requiring just and scriptural satisfaction, that blood may be avenged, and according to Gods express word expiated, to cry out in your Pulpits and Pamphlets, murder, murder, and innocent blood, and the staining the Protestant Religion with the blood of the King, etc. Is not this excelling ingenuity and rare candour? It you shall deny thy, I shall show you several of your own books and Sermons, proving both the one and the other: and for a taste at present, take one instance of a very zealous Paster of your Catalogue, Mr. Chrèstopher Love, Pastor of Anne Aldersgate, when he was an Army man of Windsor Garrison, preaching at Uxbridge, when the treaty with the Kings and Parliaments Commissioners began there; read his words in his Sermon, called England's Distemper, page 23. It would search to the quick, to find one whether King James, and Prince Henry his son, came to a timely death, yea or no: Some Parliaments have been but short lived when there was but a muttering, that enquiry should be made into their deaths. It would search to the quick, to know whether Rothel, and all the Protestants in it were not betrayed into the hands of their Enemies, and by whom. It would go to the quick, to find out whether the Irish Rebellion was not ploured, promoted, countenanced and contrived in England, and by whom.  
Again, page 32. The Lord heals a Land by cutting off these distempered members that endanger the health of a Land; it was the Lord that troubled Achan, and cut him off, because he troubled Israel! Oh that in this our State-Physicians would resemble God, to cut off those from the Land who have distempered it; melius est ut pereat unus quam unitas. What is this but to incense the people to an implacable spirit of revenge against the King? and was not this the tune of most of these Subscribers, though I cannot say so of them all, (some of them being true to their principles of Cavall●●risme from the beginning) and yet now how do these men speak the very language of Ashdod, and outstrip those Ministers of Jesus Christ too, (if ordination and Academical education can make them so) I mean Mr. Love's sons of Belial, as he calls the sons of Lavi, in page 31. of his said Sermon, in calling those that continues their faithfulness to the Kingdom's interest against the late King and his tyranny, Traytos, Rebels, and Murderers, etc. Is this the ingenuity and candour that becomes the Ministers of the Gospel of Jesus Christ? But I need not go farther than this very Pamphleticall Letter of yours, and vindication, to find out your ingenuity and candour.  
First, You tell the world, that some of your brethren at one conference with the General and some of his Council, and at another with some of his chief Officers, did manifest their dislike of their late actions, etc. Was this ingenuity and candour either in your Brethren or yourselves, to make their private meetings and conference a ground of a public charge, and print it abroad without consent? Was this ingenuous and candid for some of these Brethren only to publish the same without consent of the rest? Was it ingenuous for you to print it without consent of all? Was it ingenuous for you to make your brethren's only dislike (we know not upon what grounds and arguments, not one is declared (except distempered, jealous, and uncharitable thoughts against the Army) a sufficient ground of your firing the City and Country, Pulpits and Presses, against the proceed of Justice and Judgement amongst us? Is it ingenuous and candid for you to tell the Army, that the constant judgement of Protestant Divines (with whom you do fully concur) is, that they disclaim, detest, and abhor the wicked and bloody tenets of Jesuits concerning the opposing of lawful Magistrates by private persons, and the murdering of Kings by any, etc. As if the Parliament and Army were no more an authority than a private single person, and ●hat their just proceeding against the King for his bloody and wicked Government, was even a murdering the King? Do you not show yourselves ingenuous and candid as Ministers of Christ in the sight of Heaven and Earth: would you not count others that should do so, false, bold, pertenacious, scandalous, mutinous, seditious, rebellious fellows, if men of your disinterest? Doth the Parliament, or Army, or any man of visdome or reason, maintain it lawful with Jesuits to murder Kings? Will you say that all Protestant Divines hold it unlawful to depose, or capitally to deal with Tyrants and Murderers, if Kings and Princes? Though Doctor Burges ●ndeed (and it may be some other of the quondam-Prelaticall ●ribe, that can face about with times and Interests) did so maintain and hold, vid. Dr. Burges fire of the Sanctuary, page ●88. Yet you shall have an answer drawn from some of your ●wne parties labours proving the contrary: but if not, your ●genuity and candour which you show to the World, do more ●come Mountebanks than Ministers; Jugglers & Jesuits, then ●e faithful dispensers of the word of truth: Is not this ●●eer blinds to the people, to say all Divines that are Prote●nts are against murdering of Kings, therefore Parliaments ●nd people must not proceed against traitorous and murderous Tyrants, that make no conscience of shedding the blood 〈◊〉 thousands and ten thousands; yea hundreds of thousands ●f poor innocent persons and Protestant people, for the satisfaction of their mere filthy lusts, and wickedness.  
Again, was it not an ingenuous, candid, and brotherly 〈◊〉 ●n you (because Mr. Peter's did Christianly advise you to forbear ●o stir up the people to sedition (for so you have endeavoured, if ●here can be any such thing in Pulpits) lest Soldiers should do ●ou a mischief, and you may thank yourselves, assuring you that if a third War be stirred up, they will give no quarter, etc.) to sprint him to the World as if he threatened the people, and was the great man of their trouble and distemper, that if it was possible he might not walk the streets in safety?  
Again, was it not yet more of your ingenuity and candour to assert several notorious falsities and untruths, and to give your Readers a cluster of these bitter grapes together, as to instance page 6. of your Vindicationiin the margin; 
Page 6. of your Vindication.  where you say that the agreement of the people was the same for substance, with an agreement of some in the Army, declared against by the Parliament in December, 1647. There is one untruth, that because, that, therefore this, (being the same in substance with that, at least in the matter of it) was then declared against by both Houses, and condemned heretofore by the General and his Council of War, there is one untruth within another.  
Again, You say that one of the soldiers was shot to death for promoting it; this is first, a most notorious untruth, and secondly, a most injurious charging the Army with the blood of that man, the man that was shot to death, was not as all so much a● questioned for promoting that agreement, or (as some of the Soldiers affirm) did at all promote that agreement: but being sent with his Company by the General to Newcastle, did with others make a mutiny, resisted, and beat their Officers, took away the Colours from their Ensign, beat him with his own Colours, for which this fellow that was shot to death, being found most guilty, was condemned and executed, and yet you have the boldness and confidence (you would call it in us) the face and impudence to assert it as a truth to the very teeth of those that know the contrary; and all this in the profession of superlative ingenuity and candour, even such as becomes the Ministers of the Gospel, and Ambassadors of Jesus Christ. Were these things subscribed and asserted by some of you, whose tongues are famous for slander▪ as Mr. Cranford, who once either did or should have sat in the stool of repentance even at the Exchange for his slanderous forgeries; or Mr. Cauton, who makes it but a small thing to ve●t his viperous language, of Traitors, Rebels, generation of Vipers, murderers, etc. against those with whom he is not worthy to be named for piety and prudence, it was not much to be wondered at: but that Mr. Gataker, Mr. Fuller, Mr. Blackewell. Mr. Haviland, Mr. Manton, should subscribe such notorious falsities, argues that indeed the best of men are but men at best, and that the wisest are sometimes weak; where i● the wisdom of the wise, and the understanding of the aged? Is not this the high way to prejudice your Ministry, and provoke unto contempt and scorn?  
Again, (For there is scarce a lease in your Letter, wherein your ingenuity and c●ndor do not appear● in the like colours) you assert another gross untruth (to call it a mistake, we●e to mistake its name) in the beginning and threshold of your Letter which you make the occasion thereof, and that is, that sev●rall applications by writing and verbal messages were made unto you to meet with the Officers and some of the Army in their consultations about matters of Religion, which after you say was only to contribute your assistance in prosecution of what they had undertaken before, informing your ●eaders as if you were sent merely to confirm and ratify, assist and further that which they had wickedly begun before, and not at all to debate and consult about the lawfulness of any of their ways to give or receive satisfaction therein, and you that know the truth of ●he whole matter, are not you● consciences smitten within ●ou for mis-informing your Brethren, and drawing them in ●o subscribe such gross untruths▪ Can you face such a Scripture as you quote, when you say you are comm●nded to cry aloud 〈◊〉 life up your voyees as trumpets to show the people their transgressions, and the house of Jacob their sins. Were not you solicited ●nd invited to come unto them, and that with expressions to ●his purpose, that all honest interests might be satisfied, and ●ot yours neglected; were not your several objections answered why you denied to come, again and again? did not some of you urge this a● one reason against your coming, that they had agreed upon their way, and were resolved hereupon say you what you could: and therefore lest you should be looked upon as concurring with them, you denied to go: and were not you answered to this purpose, that whatsoever was done, if you could show satisfactory ●eason● against the same, all that was done should be as if nothing at all had been done; speak your consciences, are not these things so● why then do you stain the profession and function of preaching the Gospel with such notorious falsehoods: Are you no● herein like unto Kings and Princes, that prosecute the greatest designs against Religion and Liberty under the colour of the preatest professions and protestations of promot●● the 〈◊〉 and the other? Is this your Christian ingenuity and 〈…〉 this your abstaining from all appearance of evil? and your having no fellowship with the unfruitful works of darkness, but rather reproving them? were there ever so many untruths so subscribed before? The true reason of your refusing to come unto them, you somewhat tenderly, but clearly declare, viz. their no● observation of that which you seem to conceive to be the● true distance from you; they came not propounding their 〈◊〉 unto you in such a way as was suitable for private person's 〈◊〉 have propounded, and for Ministers of the Gospel to have resolved. Oh high strain of ingenuity and candour becoming the Minister● of the Gospel of Jesus Christ! Is this to take hold of all occasions of doing good? Is this to preach the Word in season and out of season? Is this like Jesus Christ? Did he give commission to his Disciples to go no where but unto such as should enqu●●● after them in a regular way? Is this that humility, sweetness ingenuity and candour becoming Ministers? Once more yet, concerning your ingenuity and candour in the title of your Letter, you say it is a representation of Ministers of the Gospel 〈…〉 Province of London: And among your subscriptions I find 〈◊〉 Joshuah Kerby, Minister of the Word, but I pray of what place; in what Parish is he either Pastor, Minister, or Preacher within the Province of London? Do you begin, conti●●●, and conclude with such ample testimony of your ingenuity 〈◊〉 candour? Had you been as ingenuous and candid as you would seem to be, you would have said Nicholas Profet, Minister of the Word at foster's, alias, at Marlborough in Sommersetshire (if I be not deceived) and Stanley Gowre, Minister as Martin's Ludgate, alias, Pastor of Dorchester in Dorcetshire (if I be not deceived) you would have written John Hulk, Preacher at Alhallows upon the wall, immediately after Andrew Janeway, Pastor of the same place, and not put down 27. between, that the Reader may presume so many distinct Parishes as you place Ministers; and have told us whether this wa● that Hu● of Essex which was sequestered, yea or no: and in the Title of your Vindication you would not have put in that particle of universality; A vindication of THE Ministers of the Gospel is and about London, fetching such a circumference, and bringing in not a third part of the 〈◊〉 of the same 〈◊〉 and in the subscription of the same Vindication, you would not have gone so far as Walsingham in the Bishopric of 〈◊〉 for 〈◊〉 Devere●x, and palliate the same by calling him late Minister at Andrews, Holborn: Neither would you have stained your reputation with the mention of Thomas 〈◊〉 Pastor of Mar●ins-Outwich, carried from plymouth for his notrious Delinquency, and worthily sequestered for the same▪ 〈◊〉 no more now (if possible) of your ingenuity and 〈◊〉— you proceed to matter of charge against the Army, page 3.  
It is 〈…〉 known what attempts of late 〈…〉 practice against lawful Authority, especially by your late 〈…〉 and 〈◊〉 published in opposition to the pr●ceedings of 〈…〉, ● also by seizing and imprisoning the King's Person without the knowledge and consent of Parliament, and by that 〈…〉 offered to the Members of it, many of whe●● are 〈◊〉 to us to be man of 〈◊〉 worth and integrity, &c▪  
It hath been already sufficiently replied by way of answer to the paper of the Armies Proposals of the sixth of December, last, in several other expresse● from the Army, viz. in a Remonstrance come forth after those Proposals, a Declaration after that Remonstrance, a● 〈◊〉 Answer of the general Council of Officers of the Army to the Demands of the Honourable the Commons of England, all which contain the grounds & reasons of those attempts of late put in practice by the Army against lawful authority, etc. But you have got the ar● of stopping your ea●● like dea●e Adder's, 
vid. The humble answer of the general council to the demands of the Commons of England, touching the securing & secluding some Members, p. 2.  to any argument of satisfaction, and still to insist upon the Armies proceedings against the Members which themselves do acknowledge, simply considered, irregular, and not justifiable, but by honest ●●●●tions for public good, and an extraordinary necessity for the same end, ●●ding them thereunto.  
And though your ears have been often heaten with reasons, vindicating such a necessity, whereunto you have been● mute; yet do you yourselves judge, whether in case either by the artifice of the King and his wicked party, malignant 〈◊〉 bars should be brought into the House, or those that were formerly against the King, because their interest and his were inconsistent, should (having received satisfaction in that point) make their own advantages in a corrupt closure with the King, endeavouring to bring him in upon his own terms without satisfaction or security to the Kingdom, as they did upon his own Message of the 12. of May, 1647. and presently to diaband the Army, protecting the 11. Members impeached of Treason, endeavouring with them to raise a ne● War, listing Reformadoes, altering the Militia of London, imb●zeling the 200000. pound appointed for the relief of Ireland in such endeavours, countenancing, abetting, and partaking with that tumultuous violence of the Apprentic●● and others against both Houses of Parliament, driving awa● the Speakers and many faithful Members, August, 1647 setting up a new Speaker, giving large power, and passing divers Ordinances for the raising of a new War, arming Malignants, stirring up the City, authorising Massi● and others, all in prosecution of the treasonable Engagement, of bringing in the King upon his own terms, and (all this blasted through the grace of God by the courage, constancy▪ and faithfulness of this (your great eyesore) Army.) Then again trying a new feat, viz. contriving, promoting, and assisting tumultuous Petitioners for a Personal Treaty, corresponding with the rebellious insurrections in Kent, Essex, etc. The revolted ships, Prince of Wales, the Scots Army invading this Kingdom, that so the Army may be shattered into several dispersions, precipitating thereby the Kingdom again into a new, bloody, and fierce War, hazarding the cause of all the former troubles, and a total conquest of the whole Kingdom; during which second War, many of the faithful Members being employed abroad; others discouraged through malignant tumults about the City, to forbear their attendance; these Members formerly impeached and voted Traitor's were recalled, and others that were elected in their room cast out of the House. Votes for no further Addresses to the King recalled, and made void, voted to treat with the King upon such Propositions as himself should make, exempt from Justice the capital Leaders in the last Summer's Wars, by an hypocritical voting many of them to be banished, fining the rest, etc. resolving the King's re●ran●ation with freedoms, safety and honour: I say do you yourselves judge whether (all these things with many more) being true, they were not necessitated to do that which you call putting attempts in practice against lawful Authority, viz. seizing those Members, although many whereof were known to you (though to few else but Malignants and men of your interest) to be men of eminent worth and integrity. Suppose the Army (who are bound by their Commissions, by their Oaths, Protestations, Vows and Covenants; by all the interest, peace, and liberties of the Kingdom, to bring Delinquents to consign punishment) should find their grand Enemies (against whom they formerly did engage in open Field) in the House; or that those in the House, formerly faithful as Hotham and many others, were turned as had, as base, as malignant a● Hotham did prove, and every way the same with Malignants, ●hould they let them alone because sitting in the House? I● i●●awfull to kill and destroy them, if they go about to destroy 〈◊〉 in the Field, and not so much as interrupt them though they should enslave us, ruin and destroy us by a law?  
And again▪ whereas you speak so much of 〈◊〉 authority, and fill the ear●● of your Auditors from you● Pulpits from day to day with rebellizing the Army for their late proceed against the Members, mustering up these Scriptures, teaching and pressing duty to authority which the Prelatical party did formerly use against you, 
Prov. 24. 21. Ti●●s 3. 1. Rom. 13. 1, 2.  as that of Solomon: P●a●e thou God and the ●ing: Pu● them in mind to be subject to Principalities and powers. Let every soul be subject to the higher powers, etc. Yet we heard not of these things from you when the mutinous Apprentices and others offered violence upon the Houses formerly spoken of, no noise then of such Scriptures, no putting m●n in mind to subject to Principalities and powers; no such word as let every soul be subject to the higher powers, etc. As if these Scriptures were addled since that time. Can you presume that men are so blind, dull, and 〈◊〉, as not to observe such partial and crafty handling of the Scripturer, word and will of God; do not these practices of yours● s●ttle and establish atheism, irreligion, and profaneness among men, making them to look upon Religion, the Gospel, the Word of God, a● upon a mere pee●e of juggling, cheating, and deceiving the World: and should we take your counsel which you give us from the words of Solomon, ●●ddle not with them that are given to change, we should all turn Separatists from you and your ways, who have been as full of changes at the Vanes of your Steeples; one while stirring up the people against the King, and for the Parliament, writing Books, answering objections, and using all manner of endeavours that way (that so the Bishops may be dethroned, and you advanced) witness many of your Sermons preached before the Houses and elsewhere: another while stirring up the people against the Parliament, and for the King (left the Independents should hinder your advance) as you did of late in your Prayers and Preaching, expressing greater malignity against the Parliament and their party, and greater 〈◊〉 for the King and his interest, than those very Ministers whose very places you possess, they being sequestered and cast out for the tenths of that Anti-parliamentary malignancy which you have vented, and indeed this is according to the example of your Fathers before you; for it was generally observed of the Clergy of old, that in Henry the eighth ● time they were first for the Pope's supremacy, and then with the King for the Kings; With Edward the sixth they were Protestants, with Queen Mary, Papists again; With Queen Elizabeth they faced about, and of 9400. promotions, not too of them stood firm: Nay does not our own age give sufficient testimony of the Clergies changes; nay are not many of yourselves living instances thereof, have not you been for Bishops, and against Bishops, for Common-prayer, for Geremonies, and against them? Have you not sworn and subscribed, and subscribed and sworn over and over, again and again, conformity and subjection hereunto, and yet cast away all, and entered into Vows and Covenants against all? Can Dr. Burges, Master Cauton, and several others of you deny this, and yet now advise us not to meddle with them that are given to change.  
You say page 5. It was deemed a horrible violation of the Privileges of Parliaments in the King, to come to seize upon the five Members in the beginning of this Parliament. And you quote the opinion of the House for that purpose in their Order of the 3d of January, 1641. What violation of their privileges then must this needs be, so and so aggravated to seize upon many, etc. I may answer you by telling you that you never 〈◊〉 that Order of the House in aggravating of the Apprension forcing of the House the last year: and to give you any other answer, were but to beat the air, for 〈◊〉 are like to hear no reply to it, having the art of neglecting all that hath been spoken by way of satisfaction from the Army to this purpos●●nd insisting still upon matter of fact, as if 〈◊〉 thereof ●ad been given in justification.  
You tell us that both Houses of Parliament are (jointly cons●●ed with the King) entrusted with the supreme Authority of the kingdom. 
Page 6.  I desire to know what you mean by the King, his ●●●son or his Authority? If his Person, then have we been 〈◊〉, and you the cause of it, stirring us up hereunto; If you 〈…〉 Authority, then let your Readers revise your Letter 〈◊〉, and they will see you say nothing, but (according 〈◊〉 your custom) blind the people, which is not like that 〈…〉 and candour becoming Ministers of the Gospel of Jesus ●hrist.  
But the main thing you insist upon is the business of the Protestation, Vow, and Covenant, and the Solemn League & Covenant; by these sacred gin● (as you use them) you presume 〈◊〉 the Scots Commissioners heretofore) to catch us all 〈◊〉 ●our net, doing little service thereby, except to draw men into dishonourable thoughts of them: and as you do in 〈…〉 ●our Function (of itself honourable, and of God) yet you ●ake it contemptible and vile; even so in reference to these (of themselves just and good) you, and chief you render them as an Almanac out of date; for what do you make especially of the Covenant, but (as some do of the Scriptures) a nose of wax, making it to serve all their opinions) to maintain all interests; for do not all men know that you were the men pressing people to oppose, withstand, and fight against the King, and that upon penalty of breaking the COVENANT of God, the COVENANT of peace, conjum men as they would answer it before the Lord, as they would not be counted COVENANT breakers, Truce-breakers, false to the COVENANT of their God, etc. to go out to fight against the Lords Enemies, to fight the Lords battles, etc. And now again do not you make the Covenant to serve the Malignant's interest, and the late King's interest, by pressing that article of the Covenant of preserving the King's person, honour and dignity, etc. and that with the same strains of sanctimony, viz. by calling it the Oath of God, the Covenant of God, making Malignants jeer and laugh at you, and those that did first hate the Covenant, and some that never yet 〈◊〉 the Covenant, to plead and argue our Covenant-breaking, etc. Did not some of you demand, I● this preserving the person of the King by cutting off his head, 
Mr. Yenkin. Mr. Love. Mr. Case. Mr. Canton, etc.  by murdering him, by 〈◊〉 the Land with the blood of their Sovereign, etc. And did not the King heretofore, and Malignants with the like reason, demand of you, is this to preserve the person of the King, to fight against him even in pitched Battles; in this to maintain his 〈◊〉 and dignity, to charge him with all the blood that hath been 〈◊〉, etc. But more particularly touching the Protestation, May 5. 1641. the Vow and Covenant made afterwards, and the solemn League and Covenant made after that: From these mountaine● you strive (though with very much devotion as Bala●● once did) to curse the Army and Parliament, when lo your curse prove so only to their Authors, and (like the Conjurers in the Acts of the Apostles, when the name of Jesus whom Paul preached was used as a piece of enchantment to dispossess the sons of Sceva, a Jew, were overcome even by that spirit whom they would conjure to come out of them) these, Protestation, Vow, and League which you so press, not regarding all that hath been said again and again by way of answer, as supposing that when argument, Scripture, and reason cannot help you, yet the Protestation, Vow, and Covenant will do it; these like the Egyptian reeds run into your sides, and do no service at all for you, but discover your nakedness; for  
First, For the Protestation, that passage concerning the late King (the main thing you drive at by quoting the same) can mean only a lawful defence (according to the duty of Allegiance) of his royal Person, honour, and estate.  
First, We protested to defend his Person according to the duty of Allegiance, whereby we were tied to his just authority, and not abstractively to his Person, if acting contrary and destructive to his just authority, as you know he did.  
2. Again, our Allegiance 〈◊〉 no further lawful than relative to the kingdom whereunto even he himself was tied in Allegiance.  
3. Again, Allegiance if relative, binds no further than according to the laws of relation, and relations are 〈◊〉, and the root of all obli●ations; which whether 〈◊〉 all or otherwise, yet when on● party shall seek the destruction of the other, the other may justly claim a recess so far 〈◊〉 absolute preservation require●.  
4. Again, The Protestation is not only for the defence of 〈◊〉 Majesty's Person: but the sentence is complex, and takes 〈◊〉 his honour and estate, the impairing of the one, and the shoestring or s●l●ing of the other, hath been (without scandal 〈◊〉 it spoken to you) the use & application of your own former doctrines, no party in the Kingdom having more stained 〈◊〉 honour, if declaring his wickedness can do it by Press and ●ulpit-worke than your selve●; and if his estate had been 〈◊〉 for the defence and preservation of his Person in your present apostate sense, all the benefit (that I know of) that you should have thereby, would be the receiving of your torment before your time, for your new friends (Malignant) are in your debt, and was it not for your Enemies (the Army) they would quickly pay you.  
5. We did likewise protest for the defence of the power and privileges of Parliament, the lawful rights and liberties of the Subjects as well as the Person of the King; If the Person of the King be engaged against the privileges of Parliament and liberties of the Subject, or the Parliament themselves 〈◊〉 privileges against the lawful rights and liberties of the Subjects, the Protestation cannot be obligatory unto 〈◊〉, the 〈◊〉 rights and liberties of the Subjects being the great end of 〈…〉 Parliament, must prostrate both King and Parliament, the King and Parliament as such, having no● so much as their being, much less privileges against the lawful right● and liberties of the Subjects, so that by the Protestation (the greater being (of duty) to be professed before the less●r) if the Person of the King, or privileges of Parliament stand in the way like a Lion and a Bear to devour the lawful rights and liberties of the Subjects) we are bound to know neither King nor Parliament, but the people (the root of them both) better the King and Parliament should perish then the people.  
6. We are bound by this Protestation to maintain and defend the King, Parliament, and People in a lawful manner, so fare as lawfully we may, which refers unto th● 〈◊〉 of 〈◊〉 defence; while the King was in Person against the Parliament, we were by this Protestation to defend the Parliament & People, though with the hazard of the King (otherwise you have preached false Doctrine to us) if the King and Parliament should engage against the people, we are by the 〈…〉 tied to preserve the people though with the hazard of both; when the Parliament engaged against the King in a military way, we were not tied by this Protestation to 〈◊〉 to def●●d his person: If the Parliament engage against the King in a lawful judiciary way, was were neither obliged by this Protestation to rescue the King's Person against such proceed.  
7. We protested by all good means and ways to b●ing to condign punishment all such as shall either by farce, proctise, cancels, plots, conspiracies, do any thing to the contrary of any thing contained in the Protestation. If then the King himself, or the Parliament in the several Members thereof shall either by force, practice, counsels, plots, conspiracies, or otherwise do things contrary to the great end (the very spirit and life of this Protestation) viz. the lawful rights and liberties of the Subjects, the Subjects are bound by this Protestation by all good ways and means (and God doth not leave a people without any grounds of selfe-preservation) to bring to condign punishment both King and Parliament, none being here excepted.  
8. And lastly, we protest that we will neither for hope, fear, nor other respect, relinquish this Promise, Vow, and Protestation.  
Now let the World judge, who it is that doth violate this Protestation so as you do; do you not cry up the Person of the King without any reference to the safety, peace, and liberties of the people; do not you rail out in the Pulpits as the Prelatical party did in the beginning of this War, Traitors, Rebels, summoning up all those Scriptures which they likewise did (as if they were added but as yesterday to the Text) My son fear thou God and the King, meddle not with them that are given to change, and he is the Lords Anointed, and wilt thou say to the King what dost thou? Did you plead for the King's Person before, as you do now? Why then did you stir up m●n to fight against him? Did you plead for his honour and estate before as now; why then did you so represent him to the people in your Pulpits from day to day? Do you maintain and defend the rights and liberties of the Subjects; why then do you brand them with the name of Rebels and Traitors, that did not lay down the sword at the feet of the late King and Parliament at their bare command, before any security at all given for the preservation thereof? Do you endeavour to bring Delinquents to condign punishment; why then do you charge those that have brought him, whom yourselves and the Church of Scotland have charged for the greatest Delinquent, guilty of the blood of hundreds of thousands of Protestants, the bloodiest man under Heaven) for Murderers, Traitors, Rebbels, as Mr. Jenkins, Mr. Case, Mr. Love, Master Cauton have done, calling the offering up of the most acceptable and fattest sacrifice unto Justice that ever was offered in this Kingdom, the staining of the Land with the blood of our Sovereign, the imbruing our hands with our Sovereign's blood; yea, murdering our King, striving thereby if possible, to stir up the people to cut the throats of the Parliament, Army, and high Court of Justice, and to sheathe each neighbour's sword in his brother's bowels, & yet you think yourselves wronged to be called Incendiaries? Have you endeavoured to preserve the union and peace between the three Kingdoms of England, Scotland, and Ireland; How is it then that some of you even in Pulpits have prayed for the good success of those Scots that invaded this Kingdom with an Army of wicked and profane men the last year, breaking all Leagues, Covenants, Compacts between the two Nations, and so voted by this Kingdom? Have you neither for hope, fear, nor other respect, relinquished this promise, Vow, and Protestation; how is it then that you are so shoffling, changing, and uncertain, for the King▪ and against the King, for the Parliament, and against the Parliament, for the Army, and against the Army, for Justice, and against Justice, m●king your vicissitudes and turn up and down the subject-matter of scorn, contempt, and derision both of your persons and Function.  
Again, Whereas you mention the Vow and Covenant, you might have indeed shown your ingenuity and candour bee●mming the Ministers of the Gospel of Jesus Christ, to have taken notice of that which was the main end of that Vow and Covenant, contained in these words; That I will according to my power and vocation assist the Forces raised and continued by both Houses of Parliament against the Forces raised by the King without their consent. Have you performed this Vow and Covenant made and taken in the presence of Almighty God the searcher of all hearts, with a true intention to perform the same as you shall answer at the great day, when the secrets of all heart's shall be disclosed: What means then your lowing and bleating in the cares of the people from day to day, stirring up the City and Country if it be possible, to break the Forces raised and continued by both Houses of Parliament, requiring them in the name of the Lord to rise up as one man against that rebellious Army, assuring them that God hath given it unto you that they shall not prosper, but be broken in pieces coming against London, as once that Army was which came against Jerusalem, and venturing the credit of your Function upon your passionate tongue; affirming that if this comes not to pass, the Lord hath not spoken by you as one of you affirmed; and if deliverance comes not by you (speaking to your Auditors) God will bring it in some other way: and since that God hath given most ample testimony against you, by blessing that Army which you have cursed from Pulp●● to Pulpit in the name of the Lord, against whom you begged, and prayed, and went, and raised up the 〈…〉 groans of your women-audience by your pathetic investiv●● while they happily have been fight in blood, and many of them expiring and breathing out their lives to save you from apparent ruin and destruction, making some of your own party more Christian and ingentious than yourselves to bless God for them, acknowledging their own mistakes and weaknesses in their former opposing them; yea, and the whole Church of Scotland to acknowledge the same, and to give a candid and thankful testimony of them: and since that time have not some of you prayed God to forgive the cowardice of the City, that they did not take hold of the opportunity of rising up against the Army, admonishing them to be humbled for it; As Mr. Jenkin before the Lord Major and Aldermen, February 4. at Mercer's Chapel, especially that they did neglect the opportunity for fear of Reformation, fearing that a rigid Presbytery would be set up, they chose rather to 〈◊〉 still; urging, that because they neglected the government of Jesus Christ in the Church, they shall have no government 〈◊〉 the State (yet stroking that party that was hopefully firm to them) acknowledging that there were some that did keeps the Covenant of their God, and were loyal to their late Sovereign, and zealous for the government of Jesus Christ, insinuating that the Parliament and Army, and Court of Justice were guilty of the blood of the King, of breaking the hedge of Government, of levelling men's estates, of sedition, treason, and rebellion, etc. Is this your keeping the Vow and Covenant which you here make mention of? Is this your assisting the Forces raised and continued by both Houses of Parliament against the Forces raised by the King? Were there ever such enemies to the Parliaments Army in all the Kingdom as yourselves? Did not your very Sermons and prayers tend to little else all the last Summer, then to break the Forces raised up by the Parliament? But the truth is, your folly is made known unto all men, and you shall proceed no further; your Pulpit language of this nature is of 〈◊〉 use, except it be to the pouring forth contempt upon your own heads.  
But the main thing you insist upon is the solemn League and Covenant; this indeed serves you at every turn, when all things else, when Scripture and reason, civility, justice and honesty leave you, you make the Solemn League and Covenant to go along with you, using it as you do the holy Scriptures themselves, dispossessing them of their true, natural, and genuine meaning; and (as Satan once assumed samuel's body to deceive) you spirit them with your own opinion. Hence it is, that when you were for the Parl. against the K. & his Forces, you stirred up the people with Scriptures, Curs●yee Meroz, etc. When your interest (your great Commander) bids you fac● about, or makes peace with your Adversary, and it may be lists you under his Colours; then (like mercenary soldiers that sights for money on either side) you engage against your quondam party, and run to the Magazine of the Scriptures to furnish yourselves with weapons (making them like those Countries that indifferently sell arms to their friends or foes) than you cry out, fear thou God and the King: Let every soul● he subject, etc. When the Prelatical party stood in your way, than you summoned up all the Scriptures that you could come at, relating to the wickedness of superstition, Idolatry, and of Prophets that tell lies in the name of the Lord; if on the other hand (the Prelates removed) you sit not in their seats under a new notion; than you summon up the other strain of Scriptures, relating to the sins of the people, in contemning the Prophets of the Lord that despise his Messengers, etc. Just so you deal with the Covenant: when the Prelatical party opposeth you, than you run to that Article of the Solemn League and Covenant, which engageth against Popery, Prele●y, Arch-Bishops, Bishops; etc. When a contrary party stands in your way, and do not conform to your Discipline, and bow down to your sheaf, than you pay them with another Article, engaging our endeavours for preservation of the reformed Religion in the Church of Scotland, in doctrine, worship, discipline and government, etc. If the King's party lifts up a Standard against you, than you stir up the people from another Article of the Covenant, engaging the discovery of all such as have been: or shall be, Incendiaries, Malignants, or evil instruments, by hindering thereformation of Religion, and those pas●ges obliging the preservation of the rights and privileges of Parliament, etc. If the Parliament stand in your way, and joining ●ith the contrary party, may hopefully help, you sly to tha●●rt and article of the Covenant, engaging for the preservation 〈◊〉 defence of the King's Majesty's person and Authority, etc. As 〈◊〉 the Scripture in the several veins thereof, and the Solemn ●ague and Covenant in all the Articles thereof, intended ●othing else but Presbytery: and as if Presbytery were no●●hing else but the lifting you up into an absolute, independent,  Supremacy in all Ecclesiastical dignity ●nd glory, and by your example are all contrary paties taught 〈◊〉 plead the Covenant; those that you call Sectaries, Schisma●eks, etc. plead the Covenant, engaging each to go● before other 〈◊〉 matters of Reformation. The Presbyterian pleads Cove●●nt-engaging conformity (as they urge) with the Church of ●●●tland: The Parliamenteer pleads Covenant, engaging to ●●serve the rights and priuledges of Parliament: The royalist ●●●ads Covenant, engaging to preserve and defend the King's Majesty's Person and Authority: The Armists plead Covenant, engaging to preserve the liberties of the Kingdom, etc. So that you have made the Covenant a mere contradictions thing, like unto one of the Diabolical Oracles of the Heathens, spea●●ng nothing certain but ambiguities: but let us a little examine how pertinently you bring i● in in this place, to show the Parliament and Army their wickedness, in going about to ●ring the late King to his Trial for his vicious, bloody, and tyrannical Government; you put them in mind of their Solemn League and Covenant to preserve & defend the King's Majesty's Person and Authority. in the preservation and defence of 〈◊〉 Religion and Liberties of the kingdoms, that the world may 〈◊〉 witness with our Consciences of our loyalty, and that we have 〈◊〉 thoughts or intentiens to diminish his Majesty's just power and greatness.  
First, We were bound to preserve and defend his Person, when we first took this Covenant, and at that time you know very well you stirred up the people to sight against his Army, though his Person was the Leader thereof; which presume● first, that either you persuaded the people against the 〈◊〉 of your own consciences; or secondly, that you conceived that though his Person should be smitten into the chambers of Death by those that did fight against his Army, yet they did not break the Covenant: If so, then there is a case wherein the KING'S Person may be ●ut off without breach of Covenant.  
Secondly, The oligation is for the preservation of his Person & AUTHORITY; not for his Person simply, but his Person and Authority: If both come in competition, than the greater is to be preferred before the lesser; that is, his Authoririty before his Person. If his Authority (that is, that by which the execution of all just laws of the Kingdom is legally performed) enjoins the cutting off of Murderers and Traitors by death▪ if his Person be found to be a Murderer or Traitor, then either his authority or person must die. If his Authority dies, than no Murderers and Traitors or any other Delinquents must die or suffer; for what reason can be given th●t the greatest Traitor or Murderer should be spared, and not others? The nearer relations are, the greater is the sin of the violation thereof; the King is the Father, the Husband of his Country, if he shall murder his Children, his Spouse, he deserves a sorer death then common murderer's doe● Treason is the betraying of just trusts, the greater the trust, the greater the treason, the worse the Traitor; the Covenant than engageth to preserve his Authority rather than his Parson; for (though his Person may be engaged against his people, yet) his authority cannot withstand his people, no Prince having authority to destroy, kill, and murder his people; it is true, he may have potentiam, but not potestatem, an opportunity, but not an authority; might, but not right hereunto. If his person riseth up against his authority, and his authority against his person; if one of these must perish, the Solemn League and Covenant obligeth us to preserve his authority, though with the destruction of his person.  
Thirdly, The Covenant binds us to preserve his person in the preservation and defence of the true Religion; true Religion doth not command to punish the poor, and spare the rich; true Religion doth not say, if the Subject do kill and murder, rob and steal, he shall be so and so punished: but if the King doth these things a thousand times over, he must not be meddled withal by any but God alone; true Religion saith, he that sheds man's blood, by man shall his blood be shed, the murderer shall surely be put to death, the revenger of blood shall stay the murderer, etc. If then the King be a murderer, true Religion comman●● that he be put to death; true Religion (as to matter of right or wrong) maketh no difference, nor hath respect of person, it doth not justify the wicked, though he be never so great: and whereas you may urge that the meaning of those Scriptures have a special reference to the Authority by which the murderer must be put to death, by man shall his blood be shed; that is, by man invested with lawful authority; not by every man, or any man; and that Court by which the King was condemned and executed, was no more a lawful Authority than the doing thereof by a private person, having not the least colour of the law of the La●d for it. Saith that profound Lawyer Mr. Love, only as solemn a piece of mockery as ever was acted upon the stage of this world, and so thin that every eye may pierce it, and the solemnity thereof excepted the same with John of Leyden. Saith another grave and judicious Divine, Mr. Jenkin; His life being taken away unjustly, and his blood drawn by unrighteousness. Saith another meek Minister of the Gospel, Mr. Cauton, an imbruing of their hands with the blood of their Sovereign. Saith another pathetic and compassionate messenger of Jesus Christ, M. Case, a staining our Land with innocent blood, and notorious scandalising the Protestant Religion, say many of the Subscri●●●: but to answer;  
First, This serious and faithful representation of the judgement of Ministers of the Gospel within the Province of London, do not so much as intimate that the life of a King is in any case to be taken away, but rather that the Lords Anointed at no hand must be touched: and the truth is, it is to be feared that this Doctrine preached by men of this Tribe was one of the great causes both of the King's wicked and tyranni●ll government, and so by consequence of his death and destruction: so that if the King be murdered, the Clergy of this Kingdom have murdered him, one part of them being the cause of his sin, filling and furnishing him with principles of tyranny, and another party of them stirring up the people, and conjuring them in the name of Christ to rise up against him, and to oppose him even unto death, 
Affirming that men guilty of blood must not be at peace with, until it be avenged, page.  as Mr. Love in his Sermon at V●bridge did. If so be that true religion which we have Covenanted to preserve, doth teach this Doctrine; these Subscribers in their serious and faithful representation of their judgements, may do well to declare it.  
Secondly, If so be they will grant that Kings and Rulers are not to be suffered to live as they list, to murder, kill, and destroy their Subjects, to burn their Houses, and ruin their Families at pleasure, and never be accountable for the same to their people over whom they were set, but aught to be brought to punishment, as many even of the Presbyterian● and Protestant Divines have held, as shall be declared; then (if Kings may be dealt withal in a judiciary way) why are they so angry that the late King was brought to condygne punishment; if they say they had no authority to judge him, I demand who had authority to do it? If they say no Court by the laws of the Land had any authority hereunto, than it would be worth our enquiring, whether every man, even to the last man left, was not bound to lay his hands upon him, for the murderer must not be suffered to live, but must surely be put to death, the Land must not be defiled and polluted with blood. If you say the Lords and Commons should have done it, and not the Commons alone, it is demanded, what if the Lords refused to join with them, and put them off by an adjournment of their House, etc. If it be replied that then the whole Representative should do it, and above half of them were violently kept out of the House and detained prisoners, making themselves thereby an unparliamentary Junto, as Mr. Prinne, called them; it is replied, that those that were so detained, voted a Treaty with the King (after the Houses when they were free, had resolved, voted, and declared upon pai● of Treason, that there should be no further Address unto him, nor any Message be carried from him, both Kingdoms having declared against any Treaty with the King until satisfaction for blood already spil●, and security for the peace of the Kingdom) endeavoured a peace with him, and thereby to contract the guilt of the blood of the three Kingdoms upon the Land, which those that had power and assistance to prevent, ought not to suffer: that true religion which we had covenanted to preserve and defend, requires satisfaction for blood: And this is considerable, that the commands of God to do Judgement and Justice, to put to death the Murderer, is given and delivered in the same phrase and manner of speech a● all the rest of the commands of God; Thou shalt not kill, thou shalt not steal, etc. So the laws of punishing murderers were given to the children of Israel, and not to Moses ●●ly, or the Judges and Princes In Israel, N●mb. 35. 10. And the Congregation was to judge between the slayer and the revenger of blood, vers. 24. Whether it was done wittingly, and of purpose, or by accident; and it is said, vers. 31. YE shall take no satisfaction for the life of a Murderer, etc. And what is more common in Scripture then this, that if the King do popular wickedness, the people suffer, because the King cannot do such wickedness but by the people, and the people ought no● to suffer the King so to do: And if the people do wickedly, (the King not punishing them) the King suffers; because did he execute judgement and justice, the people would not do wickedly, and God hath not exposed either the King to suffer by the people, or the people by the King, without control or just punishment, proportionable unto their mutual demerits; and that the people should not suffer their Kings & Rulers to do wickedly, but aught to punish them according to their demerits, hath been the declared judgement of many Protestant Divinee.  
I shall begin with one of these Subscribers, not that I think he deserves the honour of priority, but that his own● mistake may be the more obvious unto observation; It is Mr. Christopher Love, Pastor of Anne Aldersgate, in his Sermon preached at Uxbridge, and printed, having spoken before of the blood-guiltiness of the King; yea intimated unnatural and horrible blood-guiltiness in him, as if he had been guilty of K. James his death, and Prince henry's death, the blood of the Protestants in R●●hel, and the Rebellion of Ireland, and all the Protestant blood shed there, pag 23. of the said Sermon, styled England's Distemper, and thereby made him the troubler of England, as Achan was of Israel, hath these words, page 32. It was the Lord that troubled Achan, because be troubled Israel! Oh that in this our State, Physicians would resemble God, to cut off those from the Land who have distempered it. Melius est 〈◊〉 perea● unus quamunitas.  

— Immedicabile vulnur.  
Ense recidendum est ne pars sincer a trabatur.   
But yet more plain, page 37. Speaking of those with whom we should not admit of a peace, hath this entire sentence—  
Thirdly, Men who he under the guilt of much innocent blood, are not meet persons to be at peace with, till all the guilt of blood be expiated and avenged either by THE SWORD OF THE LAW, OR LAW OF THE SWORD, else a Peace can neither be safe nor just. Mr. Love will not say that the King was not guilty of much innocent blood, lest he should contradict himself; neither will he say that blood-guiltiness can be expiated but by blood, lest he should contradict the Scriptures: neither can he say, but the King was cut off either by the sword of the Law, OR LAW OF THE SWORD, without which he hath already said, that a Peace can neither be safe nor just.  
Again, Mr. John Knox, the Scottish Reformer, a man of known Religion and Learning, of the Presbyterian judgement, in his 78. page of his Book, called the appellation of John Knox, having declaimed against the establishment of Idolatrous and persecuting Kings and Rulers by the people, hath these words, Neither can oath or promise bind any such people to obey and maintain Tyrants against God and his truth known: but if rashly they (viz. the people) have promoted any manifest wicked person, or yes ignorantly have chosen such an one as after declareth himself unworthy of Regiment over the people of God (and such be all Idolatrous and cruel persecuters) MOST JULTLY MAY THE SAME MEN DEPOSE AND PUNISH HIM, that unadvisedly before they did nominate, appoint, and elect.  
Again, Doctor John Ponnet, a Protestant Divine, in his Book● called Ashore Treatise to politic power, published 〈◊〉 Queen Mary's days, 1556. in the 45. page, Chap. 6. of the said Book, handles this question; whether it be lawful to depose an evil Governor, and kill a Tyrant: carri●● it in the affirmative, proving the same from the very law of Nature, Nations, and Scriptures, both Old and New Testament; yea, affirming, that the laws of many Christian regions do permit, that pr●vate men may kill Malefactors; yea, though they were Magistrates, in some cases, as when a Governor shall suddenly with his sword run upon an innocent, or go about to shoot him through with a gun; or if he should be found in bed with a man's wife, or go about to deflower or ravish a man's daughter; much more if he go about to be●ray and make away his Country to Foreigners. And the said Doctor himself declareth it for his own opinion, that where execution of just punishment upon Tyrants, Idolaters, and traitorous Governors, is either by ●he whole State utterly neglected, or the Prin●● with the Nobility and Council conspire the subversion of their Country and people, any private 〈◊〉 have some some special inward commandment, or surely approved motion of God, as Moses had to kill the Egyptian, Phinea● th● lecherous, and Ahud King of Egion, with such like. And ●●●ther affirms, If a Prince rob and spoil his Subjects it is theft, a●d as a Thief he ought to be punished: If he kill and murder them contrary, or without the laws of his Country, it is murder, and as a murderer he ought to be punished, saying the same, if he commi● adultery, ravish men● wives, daughters or maids, he ought to suffer the same pains as other the like offenders; if he go about to betray his Country, he is a Traitor, and as a Traitor he ought to suffer, and aboundly more to that purpose.  
Again, Junius Brutus, supposed by good Authors to be Beza his works, in his Book called Vindiciae contra tyrannos, written in Latin and French, and lately translated into English, in the 118. page of the said Translation, hath th●se words; If the Prince persists in his violent courses (as King Charl● did) and contemn frequent a●●onitions, addressing his designs to that end, only that he may oppress at his pleasure, and effect his own desires without restraint, he then doubtless makes himself liable to that de●ested crime of tyranny: and whatsoever either the law or lawful authority permits against a Tyrant, may be lawfully practised against him. Tyranny is not only a will, but the chief, and as it were the only abstract of vices: A Tyrant subverts the State, pillages the people, lays stratagems to entrap their lives, breaks promise with all, scoffs at the sacred obligation of a solemn Oath, and therefore he is so much the more vile than the vilest of usual Malefactors; by how much offences committed against a generality, are worthy of greater punishments than those that conserve only particular and private persons: If thiefs and those that commit sacrilege be declared infamous; nay if they justly suffer corporal punishment by death; can we invent any that may be worthily equivalent for so outrageous a crime. And in the 119. page, saith further, if tyranny hath gotten such sure footing, as there is no other means but force to remove him, than it is lawful to call the people to arms, etc. Briefly the same sentence may be justly pronounced against him as was pronounced against Manlius Capitolinus, at Rome, Valerius, lib. 6. cap. 3.  
Thou wast to me Manlius, when thou didst tumble down the Gauls that did scale the walls of the Capitol: but since thou art now become an Enemy like one of them, thou shalt be precipitated down the same place from whence thou formerly tumbledst those Enemies; the said Author hath much more to this purpose:  
Brutus, General of the Soldiers, and Lucretius Governor of the City of Rome, assembled the people against Tarqvinius Superbus, and by their authority thrust him from his royal Throne, his goods were confiscated: and if Tarqvinius had been apprehended, undoubtedly he should have been according to the public laws corporally punished.  
Christian lost the Crown of Denmark, Henry, that of Sweden, Mary Steward (King Charles his Grandmother) that of Scotland, and Edward the 2d that of England, for the same misgovernment a● our late KING, lost his Crown and head.  
That the people may punish and correct offending Princes, is the affirmation of the Wickeliffs and Waldenses, and are therefore enumerated in the catalogue of the testes veritatis, by our Fox's martyrology.  
Goodman, that great associate of John Knox, said, that Queen Mary deserved to be put to death as a Tyrant & m●nster, in his Book of obedience, page 94.  
That superior Magistrates may be put to death by the inferior, because domestic Tyrants are chief to be repressed, was the opinion of Parreus in his Commentary on the Judges.  
The English ought to punish that Mary, Je●●bel, whom they call Queen, said Knox that Scottish Luther.  
That famous Dudley Fennor affirms, that an evil Prince may be taken way, either in a way of justice in the time of peace, or by war, which they may do, which are either ephore or ordinum omnium conventus, saith he.  
It was Asa his want of zeal, that Macha the Queen Mother was not as well put to death as from her regency, vid. the Notes upon the Geneva Bible.  
When a Tyrant is taken away either by the suffrage or consent of the people; fit deo auspice saith Zwinglius.  
See more to this purpose in a Book not long since put 〈◊〉, as it is upon very good grounds supposed, by Mr. Rutterford of Scotland, calleed Lex Rex: and especially in Mr. Pryn●●s works, chief his large 4. volumes of the sovereign power of Parliaments and Kingdoms, where you may read his judgement touching capital proceed against Emperors, Kings and Princes, for their tyranny, cruelty, etc. especially in his Appendix to his 4th part of the sovereign power of Parliaments and People, page 190, 191, 192, 193. and answering all Objections out of the old Testament, and out of the 〈◊〉 (to which I refer you for the answering those very Te●ts which you so cry up against the Parliament and Army) a● also objections from supposed reasons, and the example of primitive Christians.  
But because you plead the Covenant against the Parliament and Army, especially the Army, for their irregular c●●●se that they of late have taken, having no authority for wh●● they have done: nay all established authority against their proceed. If so be I can prove that the very like, or a seeming worse act have been done by others, and yet approved by Queen Elizabeth, King James, King Charles, the 〈◊〉 Parliament, when they were consisting both of Lords and Commons in a full and ample manner; yea and by the Ministry of London, yourselves, and the Assembly of Divines (as such) that then either you Will for ever hereafter hold your tongues, or else give us sufficient reasons of your envaig●●● against the Army notwithstanding; for the proof (therefore) of this, you may please to bestow the pains of reading the Exhortation of the Assembly of Divines to the taking of 〈◊〉 Solemn League and Covenant, ordered to be printed by the House of Commons, Febr. 9 1643. you shall find these words, nor hath this Doctrine or practice (viz. of entering into a Cov●nant without, yea against the consent of the King) 〈◊〉 ●●med seditious or unwarrantable by the Princes that have sa●e upon the English Throne, but justified and defended by Queen Elizabeth, of blessed memory, with the expense of much treasure and noble blood (observe what instance is brought) in the united Provinces of the Netherlands combined not only without, but against the unjust violence of Philip of Spain; King James followed her steps, so fare as to approve their union, and to enter into league with them as free States, which is continued by his Majesty now reigning unto this day (speaking of King Charles) who both by his expedition for the reliefs of Rochel in France, and his strict confederacy with the Prince of Orange & the State's General, notwithstanding all the importunity of Spain to the contrary, hath set to his Se●● that all th●● hath been done by his Royal Ancestors in maintenance of those who had so engaged and combined themselves was just and warrantable. And what had become of the Religion, laws and liberties of 〈◊〉 star Nation of Scotland, had they not entered into such a 〈◊〉 League and Covenant at the beginning of the late troubles there; which course however it was at first by the Popish and Frelati●●● projectors represented to his Majesty as an offence of his, the highest nature, justly deserving chastisement by the fury of a puissant Army; yet when the matters came to be debated first by Commissioners of both Kingdoms, and then in open Parliament here, it was found adjudged and declared by the King in Parliament that ou● dea● Brethren of Scotland had done nothing but what became loyack and obedient Subjects, and more thereupon by act of Parliament publicly righted in all the Churches of this Kingdom where they had been defamed. To this may be added the late undertake of our Brethren of Scotland, who contrary to the Parliament and Estates, and the established Law of the Land, did without any shadow, colour, or pretence of warrant from the State, raise Forces under Arguile against the Forces raised by the authority of Parliament under Hamil●on; who were assisted by the authority of the Parliament of England, and many of the godly Ministers of London did both seek unto God for their success, and blessed the Lord for granting the same. Here are three notorious examples of the same actings, though not with so great an Authority as our Armies were; & why do you not cry out in your Pulpits against the rebellious Netherlands, and the rebellious Scots, as well as the rebellious Army, and with what face can you plead the Covenant against the Army for rebellion, which very Covenant was founded (according to your malignant interpretation speaking in your sense) in rebellion itself; either answer these instances, or for shame speak no more of the Covenant.  
By all this it appears that the Army hath not broken Covenant, and we were not tied by the Covenant against bringing the King to condign punishment, but to defend true Religion; and true Religion, and many of the true professors thereof, would have the persons of Kings to suffer punishment as well as other offenders if they deserve it: and if so; w●● are bound by Covenant to preserve the King's Person, no further then in the preservation of true Religion. If so be the saving of the King's person being a Murderer, etc. be the destruction of the command of true Religion, that the Murderer shall surely be put to death, we must by the obligation that lies upon us from the Solemn League and Covenant, cut off the King's head for the preservation of true Religion.  
Fourthly, We are obliged by the Solemn League and Covenant to preserve and defend the King's person in the preservation and liberties of the Kingdoms: so that the King's Authority, true religion, the liberties of the Kingdoms, are still to be defended and preserved before and above the King's person: and the King's person in subordination only unto these, the King's authority & true religion, command that if the King's person did commit murder, or was guilty of blood (〈◊〉 these ver, Ministers at least many of them, together with the Ministers of the Church of Scotland did confess) that his Person should be executed; which neglected, the liberties of the Kingdom could never be secured; for it is righteousness and justice that maketh a Land to flourish, besides, though these Ministers of Jesus Christ are pleased to say, page 15. of their serious and faithful representation of their judgements, that the Parliament (when the Army seized some of the Members thereof) was acting (viz. in the business of the Treaty with the King, and their vote● to settle the Kingdom upon his concessions) what was Covenanted for, and (if we mistake not say they) what was agreed upon long before by the Parliaments of both Kingdoms, intimating thereby as if the liberties of the Kingdoms were sufficiently provided for and secured in the said Treaty; yet there are other Ministers of Jesus Christ, viz. The Ministers of the Church of Scotland, not so apt to mistake as our subscribing Ministers are in England, nor yet so apt to be seduced and drawn aside by Malignants, shuffling and shifting, preaching and printing, backward and forward, for and against, as these are, that concerning the Treaty in the Isle of Wight, speak seriously and faithfully in their late necessary and seasonable testimony against toleration in page 12. after this manner; And doubtless the Lord is highly displeased with their proceed in the Treaty at Newport, in reference to Religion and Covenant, concerning which they accepted of such concessions from his Majesty as being acquiesced in, were dangerous and destructive to both. It seems these Ministers of Jesus Christ in London, I mean these Subscribers, could acquiesce in such concessions from the King; which being acquiesced in, the Ministers of Jesus Christ in Scotland do profess were dangerous and destructive both to Religion and Covenant. Here are Ministers of Jesus Christ of the Province of London, and Ministers of Jesus Christ of the Church of Scotland, both pretending an Embassy from the same Lord, and yet as contrary one to the other as salvation is to destruction; surely contradictions cannot be truth, the Ministers of Jesus Christ in London plead Covenant for the Parliaments acquiescing in the concessions of the King at Newport, which (by the testimony of the whole Ministry of Scotland) acquiesced in, would destroy both Religion and Covenant; if the keeping the Covenant destroye● the Covenant in Ministers of London● opinions, the breaking of Covenant preserves the Covenant in the Ministers of Scotland's judgement: I● not this the way to make the Covenant like AN ALMANAC OVTO● DATE?  
It seems our Ministers (the Subscribers) make little difference between Covenant or no Covenant, Religion or no Religion, when these stand in their way; but are ready to acquiesce in that which destroys both the one and the other; whether Bishops be abolished, or not abolished, whether malignants be punished, or not punished: Nay, they can plead for the King, or join with Malignants, or what not, in the prosecution of their game, though the Minister● of Scotland 〈◊〉 of another opinion.  
These Subscribers make little difference between seven men excepted from pardon in the late Treaty at Newpor●, and si●● of these out of the reach of Justice; an old man, Judge 〈◊〉, that never personally shed blood, only left behind, and ●bout 37. or 38. before excepted from mercy by the 2. Kingdoms, the liberties of the Kingdoms, Religion, Covenant, all must velle and pay tribute unto these men.  
In the 5th place whereas th●se Ministers both in their serious and faithful representation of their judgements; and in th●● vindication plead Covenant: I desire to know of them whether one of the great and capital ends both of the Covenant and War it sal●e; hath not expressly been set forth by 〈◊〉 Kingdoms from time to time to be the bringing of Delinquents to condign punishment, and is made the subject matter of th● 4th Article thereof; is not this then an abominable mockery in the fight of Heaven and Earth? and shall this be indulged and pleaded for by the Ministers of Jesus Christ in the Province of London? Do● you think the blood of so many thousand Protestants in England and Scotland could be explained by the blood of David 〈◊〉, who was not so much guilty of blood in all these War● a● some of yourselves have been in 〈◊〉 men up to the late second War●e? Is this your keeping of Covenant? Is this the fruit of all your Sermons, lasting and praying, exciting and stirring up the Parliament as several of your printed Sermons do witness, to cause judgement and justice to 〈◊〉 down like amighty flood amongst u●? Will the blood of David Jenkin make such a flood think you? You say to the Army, page 12. be not deceived, God is not mocked: but they may retort it upon yourselves, and God will require the● things at your hands above all others.  
In the 6th and last place, whereas you always plead Solemn League and Covenant (and leaving the Scriptures) cry o● Covenant, Oath of God, Covenant of the Lord, and breach of Covenant, perjury, etc. Doth not the Allseeing eye of Heaven know, and will he not judge think you between you and others in these things: hath any generation, party, or society of men in the Kingdom taken more Oaths, Vows, Covenants, directly cross and contrary each to other than yourselves? Look bacl into your former course of life, and call to mind how many oaths and subscriptions, subscriptions and oaths you have made from time to time, over and over, and how you have either made it a mere, vain, sinful, customary thing, to swear solemnly in the sight of Heaven and Earth, or have been very rash, hasty, and injudicious. In so doing, or 3dly have directly forsworn yourselves against the light and sense of your own judgement and conscience; have we not cause to judge better of many of the Prelatical party, who being men of learning and conscience, and never so violent against their opposers in Church and State as yourselves making no disturbances, rents, divisions, factions by Pul●● and Press as you do from day to day (as all men observe) that being conscious to themselves of the many Oaths, Vo●● Covenants that they have made of subjection and obedien●● unto Bishops, the then established Church-government 〈◊〉 of Common-prayer, Homilies, Canons, &c. cannot take 〈◊〉 Solemn League and Covenant, and rather choose to lose the● livings and livelihoods, committing themselves, Wives and Children to the mercy of God, having no visible means 〈◊〉 subsisting, then to break the peace of their consciences by taking an Oath, Vow, and Covenant, contrary to all their former oaths before satisfaction received; then for you or some of you that presently turned Presbyterian●, cast away Episcopacy, took the Covenant: and having taken it, turn in and wind it, wring it and wr●st it, making it to look East and West, North and South, as your interest works with King, Parliament, or Army, or against them all: and this is not my saying only, whom I expect you will represent as a Schismatic, Sectary, Heretic, a bold, impudent, inconsiderate, etc. But it is Vox Populi, the late KING, the Lord●, the Commons, the City, the Country, the whole Kingdom observed it; it would have been rather expected that you should have made, published, and printed a Recantation of all your former Oaths, Vows, Covenants, Promises, Subscriptions; then (as if people knew neither you nor your ways) to exclaim at men for breaking Cove●●●●, because they subject not themselves unto your interest and judgement under the Notion of Presbytery, putting th● Crown upon Christ's head, building his house, etc. not one word of Presbytery in the Covenant, and the very mention of Episcopacy and Government of the Church by the Arch-Bishops, Bishops, etc. expressly made in some of your former 〈◊〉 which you have taken; you tell the Army, page 9 of your serious and faithful representation, that they have made Religion to stink by reason of their miscarriages, and like to become a 〈◊〉 and reproach in all the Christian world. The truth●●, they have spread the sweet savour of Religion abroad throughout this Kingdom more than thousands of those that stile themselves the Ministers of the Gospel, and Ambassadors of Jesus Christ. And although some of them may have some mistaken about religion in some points thereof, as you cannot deny 〈…〉 yourselves have their errors; yet their fame in matters of Religion hath sounded throughout all the Christian world, beyond all Armies that ever were before them; notwithstanding all your black lines and language, ●owle, scandalous, and false aspersions cast upon them and this Kingdom in the several parts of it, yea in almost all the parts of it, yea and the Kingdom of Scotland also have received full and ●●ple testimony of their worthiness, and declared the same to your vexation unto all the world, and whether that your 〈◊〉 have not made Religion to stink (I would not use 〈◊〉 words were they not your own) and like to become a scorn 〈◊〉 reproach to all the Christian world: Let all men judge▪ nay, the truth is, almost all men have already given in their judgement against you, many of your own party being more moderate, meek, and considerate than yourselves, have declined you, and are ashamed of you; no men, party, or faction, Schismatics, Heretics, or call you them what you please, have been greater hinderers of Reformation, or the establishment of a moderate, holy, peaceable, quiet advancement of the Kingdom of Jesus Christ and his truth and Gospel's, be it Presbytery or whatsoever else then yourselves have been, and you may thus contend all your days: but you will never thrive and prosper in the settlement of Religion and Reformation until a more meek, quiet, forbearing spirit be more predominant in you then as yet doth appear; which if it once be made manifest in you, your parts, gifts, and abilities would be serviceable unto God, and your faces would shine in the sight of honest men.  
Having repeated the Protestation, Vow and Covenant, and Solemn League and Covenant, as if your very calling men Covenant-breakers had sufficiently proved them so, you presently fly into the faces of the Army with all those Scriptures that make mention of God's displeasure against Covenant-breaking, and that without once giving any argument, proving that they are Covenant-breakers: but what have been answered over and over, again and again, though you have gotten the art not to take notice thereof; than you tell them page 8. of your serious and faithful representation, with what a jealous eye and severe hand the Lord avenged the quarrel, of 〈◊〉 Covenant made by Zedekiah King of Babylon; then we hear of God● avenging the quarrel of his Covenant, of despising 〈◊〉 Oath, by breaking his Covenant, of lifting up the hand to the high God; of the despising Dominions, and speaking evil of Dignities; of God's judgements against Corah, Dathan, and Ab●ram for their mutinous rebellion and levelling design against Magistracy and Ministry in the persons of Moses and Aaron, 〈◊〉. But may not others upon better grounds summon up all those Scriptures that speak of the miscarriages of false Prophet●, that prophecy lies in the name of the Lord; that pretend to a vision from God which he did never show, and to 〈◊〉 messages which he did never send, etc. and dash them all into your faces, than you can those Scriptures that speak● of Covenant-breaking, despising Magistracy and Ministry, into the faces of the Army; you tell them of God's judgements against Saul for violating the Covenant which was made with the Gibe●nites: but may not that as well be re●orted upon you for violating the Covenant which you made with the Parliament, not to make defection to the contrary party, to assist the Forces raised and continued by authority of Parliament, to bring Delinquents to condign punishment, etc. which is a positive, not conditional Article of the Covenant (as that 〈◊〉 the preservation of the person of the King was) yea one of the great ends of the whole war, and when the Lord General and Council of Waried ●once yield unto Articles of quarter for life (upon very weighty grounds and reasons so voted by the Parliament themselves) to some capital Malignant at the rendition of Oxford; what a clamour and noise was heard against them, though we hear as great an exclamation for their contrary proceed at this time.  
Again, Did the Covenant made with th● Gibeonites give them a dispensation to do what they could against the Israelites, and they must not so much as be questioned for it by virtue of a Covenant made before: If not, your instance is nothing, for no such Covenant was made with the King, that do he what he would or could to ruin and destroy religion and liberty, and all godly men, that yet we bond ourselves to preserve his Person: and you know that when we entered into this Covenant, it was presumed that not the King, but his evil council was the cause of our Wars and miseries, though since we have found that not his council, but himself was the chief cause thereof, and your own consciences do tell you so, or else you have wronged him.  
Page 9 of your Letter, you tell them while they kept Covenant, they had your hearts, your help, and your prayers; that they have broken their Covenant, is your slanderous aspersion, and how your hearts, your help, and your prayers have been towards them, is all men's observation; that the very scope and drift of many of your prayers and preaching, especially the last Summer, and about 18. months since, was to rend and tear the Army to pieces, and like B●la●m's prayers for the hosts of Israel (though blessed be God with the like success) may be proved by many heaps of witnesses, and yet the Army's success in all their proceed must still be appropriated to your prayers that were bend against them, though indeed in some sense it cannot be denied; for it is usu● I with God to turn men's curses against his people into blessings upon their head▪  
Having sufficiently insisted upon the Solemn League and Covenant by way of anticipation, you answer their objection by telling them.  
First, That they must not be too confident from former suc●esses, showing them that God suffers men sometimes to prosper in wicked courses; that there be just men unto whom it happens according to the work of the wicked, and that there be wicked men unto whom it happeneth according to the work of the righteous. Page 12. of your Letter.  
But to reply in the first place, why may not they conclude from successes as well as you, how often have we heard you attribute the successes of the Army from time to time, to your prayers and morning meetings and Lectures, though made use of both by prayer and preaching, to render them odi●●● in the sight of God and man (if it was possible) but  
2ly. Though successes are not always the infallible testimonies of the goodness of the cause on which side they fall● yet successes with their circumstances do sometimes 〈…〉 evidently vindicate the mind of God in a questionable 〈◊〉 as,  
First, when both parties have appealed solemnly 〈◊〉 God in a doubtful case, or at least so appearing, 〈◊〉 him to bless or blast, make to prosper or to perish that 〈◊〉 that is not righteous in his eyes: As for instance, when the false Prophets commanded to go up to Ramoth Giliad, and prosper: and the Prophet of the Lord told them that if they went up they should perish, and both parties pretended to the message of the Lord herein. Certainly the succease in this case argueth the mind and will of God, touching th●●● going or not going to Ramo●h Giliad, when some of 〈◊〉 did ●id the City go out against the Army, when they came towards the City, telling them you had a command from God to this purpose, assuring them that if they did let the Army come in, 
1646.  they would plunder the City, ruin and destroy them. And others of the Ministers of Jesus Christ, pretending to the same name and authority a● you did, required them in the name of the Lord not to go out to fight against ●he Army, assuring that if the Army did come, not a hai●● of ●heir heads should perish. Doubtless the success in this case was very argumentative touching the will of God: So 〈◊〉 the Scots came the last year into this Kingdom, pretending ●he quarrel of the Covenant (for whose prosperity some of ●id so earnestly pray unto God 〈◊〉 your Pulpits) and some part 〈◊〉 the Army of England though under many disadvantages, was about to engage against them, prayer being solemnly ●ade unto God by the Commander in Chief 
* I. Gen. Cromwell. , importuning ●od, that for as much as both parties did pretend unto the Covenant, that they did refer themselves unto the Lord, and ●egg'd from heaven to give sentence between them. Doubtless either such prayers are vain, or God doth use to 〈◊〉 ●nd to inform us of his mind by answering herein: so here, when you have endeavoured to curse the Army from Parish to Parish, and from Pulpit to Pulpit, to stir up the City and Country, to join with Malignants and Royalists against the Army, assuring your party that God will break them and rend them. And another party of Ministers pray for them from Pulpit to Pulpit, from place to place, enconr●●ing them not to fear, for God will be with them: d●●htlesse the success is very declarative touching the will of God herein, and especially,  
In the second place, when those successor are carried on from time to time in an uniform manner, the Lord giving several years' success upon their several appeal unto him: and yet more, In the third place, wh●n the glorious Majesty, power and presence of God doth appear after such appeals made unto God, when the Lord doth (as it were) send the Angel of his presence to save his people, being few, and the Angel of his fury to make the Armies, the great and mighty hosts of the Enemy to fly and scatter as dust before the face of the wind, when he makes one to chaseten, and two to put a hundred to flight; when he breaks the heavens and comes down, making the mountains to flow down at his presence; when he shall with alsmal inconsiderable Army of about 16000 men, scattered and divided in several dispersions. East, West; North and South, to destroy near a hundred thousand men in arms (as if the Scots Army, the Welsh Army, the Kentish Army, the Essex Army were considered, it would appear besides the City and Ships all engaged,) yea and should take away the hearts and spirits of their Enemies, and make the proud, high, and lofty thoughts of their adversaries to tremble. Certainly such kind of successes, wherein God doth appear in the very majesty of his power and presence, cannot but be very convincing, touching the truth of their cause: and you above all others, who should rather exhort Malignants, Royalists, and the enemies of the peace and liberties of the Kingdom in general, and the people of God in special to give glory to God, to cause the high praises of God to be in their l●ps, who hath pulled down the mighty from their seat, and raised up the poor out of the dust, that he may set him with Prin●ces, even the Princes of his people: That the loftiness of man is bowed down, and the haughtiness of men is bowed down, and the Lord alone is exalted in the work. I appeal unto all your consciences, whether God did ever appear since the coming of Christ in more visible characters & prints of his foot steps, then in bringing down that proud Nimrod, and in executing vengeance upon that hardened Pharaoh, who did yet more and more harden his heart against all the wonderful appearances of God against him, and would not bow and bend, and subject himself unto the God of Israel. Nay I appeal yet unto you, whether the millions of prayers and tears that have been poured forth u●to God by his faithful servants in public and in private, in Churches and in chambers, did not beget a faithful expectation that God would make him exemplary in mercy or judgement, returning those prayers either upon his heart or head. And I appeal likewise unto you, whether he hath not answered such expectations accordingly, causing him at such a time, in such a manner, to be brought to condign punishment, as was beyond all the expectations either of his friends or enemies, the like n●ver known in our Nation. And I appeal further unto you, whether you do not think in your consciences (or have not sufficient reason so to do) that if ever he had come unto his Throne again, he would not have made as great havoc of godly men, whether Presbyteria●, Independent, or what ever else, as Nero himself hath done; and whether you would not have been driven into your old corners, chamber●, and closerts, and there tear him to pieces with your prayers; is it not then to be lamented, that you should (you above all others) cast a blind before men's eyes, and hid the glorious presence and appearances of God, evidenced by those great and most stupendious successes vouchsafed unto the Army in bringing that man of blood unto judgement.  
The next thing you anticipate the Army, is, that they pla●●● not their justification of their present actings from impulses of spirit, ●orpretended impressions on their hearts, without or against the rule of Gods written word. Page 13. of your Letter, putting them to consider, whether any history, sacred or profane, recordeth any example of an impulse of sp●rit falling upon multitudes of p●rsons at the same time, putting them all at once upon perform●nces contrary to moral precepts, etc.  
It may be demanded of you who call yourselves the Ministers of God, and Ambassadors of Jesus Christ, and who wou●d be looked upon as guided by the Spirit of God, and speaking in your Pulpits as he gives you utterance; whether any history, sacred or profane, recordeth any example of the true spirit of God falling upon a great company of the faithful. Ambassadors and true Ministers of Jesus Christ, putting them all at once upon performances contrary to moral precepts and principles, making them violate the rules of civility and honesty, speak and write most notorious, scandalous, and known falsities, when another part of the Ministers of Jesus Christ do speak and write directly contrary unto ●he former. This spirit that hath made you abuse the Army, by casting filthy reproaches upon them and the Parliament, by scandalising the highest act of Justice that ever was performed in this Land, calling it sedition, rebellion, murder, staining the Land with the blood of their Sovereign, I believe came not from above, neither had it any higher ascent than the air, or an upper room in Sion-Colledge, from whence the City, and Countrey-Ministers capable of the impression, receive an impulse of spirit, to speak and write (as it were) with one month and pen, as that spirit of error and scandal gives them utterance; that the holy spirit of God makes no impressio●s upon the hearts of m●n without and against the word of God, putting them upon performances contrary to moral precepes, cannot be denied: but that there are such pretences either in the Army to whom you writ, or the Parliament, or high Court of Justice, who are alike concern'nd in what you say for doing such things, i● but the inspiration of that spirit in you which stands in perfect contradiction to the spirit of God: and these impulses of spirit, and impressions upon the hearts of the Army, to put the Parliament into a condition and capacity of executing judgement and justice upon that great Delinquent of the Land, and which did inspire the highest Court of Justice with courage and faithfulness therein, was the same spirit whole finger hath written that moral precept in the hearts of men, and that sacred rule of Gods written word, Numb. 35. 16. The murderer shall surely be put to deaih. And vers. 31: Ye shall take no satisfaction for the life of a murderer: and all those other Scriptures, commanding to execute judgement and justice impartially; and that spirit that would not have the K. (guilty by your own confessions of the blood of many thousands) so much as convict & condemned (as you declared yourselves, page the 3d of your Vindication) much less executed, notwithstanding such blood-guiltiness, can be no other than that spirit which said unto our first Parents, contrary to the express word of God, Gen. 3. 4. Ye shall not surely die. Moral principles, and the written Word of God saith, that the blood guilty pers●n must die, you say that the greatest blood-guilty peson in the kingdom shall not surely die: that impulse of spirit, and those impressions of heart that were in the Subjects of Amaziah King of Judah, putting him to death for his wickedness, 2 Chron. 25. 27. (The word of God not blaming them for any thing we hear of) and that stirred up Jehoiadab the Priest to raise up several parties to put Queen Athaliah to death for her cruelty and murders; did stir up the Army, Parliament, and Court of Justice to put the late bloody Tyrant to death, and we may expect (through the grace of God) rest and peace as the issue thereof; for it is a blessing to a Kingdom to do justice impartially, and a curse to neglect it, 1 Kings 2. 32, 33. Numb. 35. 33, 34. Jer. 5. ●. 5, 6. and since you speak of impulse of spirit, and impressions of heart, without and against the rule of Gods written word, putting men upon performances contrary to worall precepts. It would be known in what heart was this written as a moral principle, that Kings and Princes though they should prove Tyrants, murderers, Traitors, etc. yet it is a sin to put them to death. In what book or page of the holy Bible is the execution of such persons exempted from justice; you say to the law and to the testimonis, if they speak not according to this word, it is because there is no light in them. Surely if you cannot produce such a law and ●estimenie, inhibiting the execution of justice upon persons of Kings and Princes, guilty of murder, treason, etc. You have taught us by Scripture to conclude against you, that there is no light in you as concerning your opinion in th●s case: but that you are steered by an impulse of spirit & impressions of heart against the express word and will of God.  
In the third place you anticipate the Army's plea of necessity, urging that of Job: 
Job 13. 7.  will ye speak wickedly for God, and talk deceitfully for him, that no necessity can justify perjury, or dispense with lawful oaths, page 14, 15. of your Letter.  
I may reply by re●orting your own argument, where you say, 
Page 15. of your Letter.  that if a precept of God may be dispensed with upon a necessity, yet this necessity must be absolute, present ●nd clear, that the murderer shall surely be put to death, is a known precept of God: If th●s onust be dispensed withal, show us the absolute, present, and clear necessity for it. If you cannot, will you speak wickedl, for God, and talk deceitfully for him? As for the Armies proceed, if there was a necessity that the land should be cleansed from blood guiltiness, that the great ends of the Covenant and all our Wars should be secured, viz. the bringing Delinquents to condign punishment, the reformation of Religion according to the word of God, and the example of the best r●f●rmed-Churches, the establishment of righteousness and justice in the midst of us, than was there a necessity of the Army to take that course which they did.  
You conclude your Letter with your serious exhortation to the Army to decline their present actings, and declaring unto them your Ministerial faithfulness in dealing plainly with them, expecting sufferings, and telling your Readers a story of M●. Peter's language, strengthening your expectations of a suffering condition, page 16.  
Had the Army always obeyed the law of your lips, it had been no hard matter to prophesy what had become of us by this time: Doubtless Rome had been the pattern of the Eclesiastical Reformation, and Turkey of the civil liberties of this Kingdom before now, had religious massy, and devout P●iniz, and those pious Reformades, your Champions of Israel, stirred up to sight against the Army, that did cut, flash and kill the Citizens in the Guild Hall, London, prevailed against the Army; do not you think we should have had most pious and precious times by this? As for Mr. Peter's, whose bloody language you so seriously and faithfully represent in your serious and faithful representation: Let the Readers understand the truth of the matter, which (your own consciences can witness) was thus: Mr. Peter and some others were sent to you from the Council of War (whom you had offended by your invectives, slanders and scandals in prayer and preach without your coming unto them, to give or receive satisfaction touching their proceed) who in the name of those that sent them certified from whence they came, and for what end; Mr. Peter told you that they came in obedience to Christ's rule in Matth. 18. telling you that you had offended your Brethren of the Army by your Pulpit exclamations against them, desiring that if you had any thing to say touching any of their actings, you would come unto them, and they would give or receive satisfaction, repeating this unto you over and over to prevent mistakes; adding moreover, that they did not come to scare you, neither were afraid of you; what proud, Prelatical, imperious, and unbrotherly language he received from some of you, is very well known, though he had a more civil and candid reception from some others; the discourse which was had with him was intended it seems on your part, to catch matter of an ill resentment to publish it against him, one of you pressing the dangerous consequences of proceeding against the King, likely engaging into more war, occasioned Mr. Peter's to say that the Army did resolve to give no man quarter in the next War, (or to that purpose, which words you represent as threatening you) to which reply was given, that you did expect sufferings, etc. To this Mr. Peter's said, that if you put yourselves upon suffering, you may have suffering enough, or to that purpose, and advised you moreover to forbear your provoking language in your Pulpits, lest the common soldiers should do you a mischief, and you may thank yourselves. This was the sum of that discourse, and now let any man judge whether he did you any wrong in all this, or where lies the unbrotherlinesse and unworthiness of these passages; or whether your Christi in ingenuity and candour becoming the Ministers of the Gospel of Jesus Christ, doth not gloriously appear in printing Mr. Peter's unto the world at you have done.  
And now let heaven and earth judge whether that the whole series of your former proceed do not speak plainly, and not in parables, that as the Popes of old did command men to subject unto Magistracy as God's Ordinance, and unto Kings and Rulers, as unto those that were set over them by the Lord for their good, while these Kings and Rulers did subject themselves unto them, casting down their Crowns at their feet.  
Then they shall have titles of honour conferred upon them, as Most Christian King, Catholic King, Defender of the Faith, etc. and to allure them to permit that Romish Harlot to reign over the Kings of the earth, Revel. 17. 18. that she might fit 〈◊〉 Queen. She would chant them with her alluring tongue; her lips dropping as an honeycomb, 
Prov. 5. 4.  and her mouth smother than eyl, and bewitching them with her guilded language, during their obedience to the holy chair, they should be called the friends of Jesus Christ, sons to St. Peter, obedient children to their mother Church: assuring them that God would be merciful unto them when he came with St. Peter to judge the world, they should have Indulgences and pardons for all their sins, they should have their Holinesses benedictions, and the prayers of the Church to prosper them in their wars & expeditions for their success in the advance of the Catholic cause; yea for a time, until their turns be served, they shall have an acknowledgement that such and such things are proper unto them, which afterward it shall be no less than sacrilege to proclaim, viz. The calling of general Counsels, appointing and ordering the elections of Popes, and the investitures of Bishops; yea sometimes to court Princes, spared not to present them with the treasures of the Church, as Pope Gregory did Charles of France, when he sent him the keys of the holy Sepulchre, and S. Peter's chains, and other things; all which, at other times, when they were sixth in their chair of pestilence, they stiffly affirmed to be irrelative to them: and for claiming of which, pronounced them guilty of Simony, and excommunicated them. And when at any time these threw off the papal yoke, the very same Popes did issue out their Bulls against them, and did absolve the people from any further subjection unto them, even so do not you (I still speak not of all, but some of you) when that authority stears by your compass, than all goes right; then we bless you in the name of the Lord; than you can bid them God-speed; then they shall be called the repairers of Israel, and of the breaches of Zion, and ages to come shall call them blessed; then g●● on and prosper; then they are the Zerubbabels, the Davids, the solomon's, the Worthies of Israel; these are the blessed times of Reformation: If any in place of authority do withstand and oppose, though it be the King himself, and several of the Rulers with him, as the late King and many Lords and Commons did, then how did you alarm the people, conjuring them in the name of the Lord to go out against them to fight the Lords battles; then curse ye Meroz, curse ye bitterly the inhabitants thereof, because they went not out to help the Lord against the mighty. And as for those Magistrates or others, that drive on in a hopeful advance of your interest, than my heart is towards the Governors of Israel that gave themselves willingly, etc. And to encourage the people, you tell them that Kings and Princes, and all authority and power must stoop unto Jesus Christ and he will breaks them in pieces like a potter's vessel: 
Your several Sermons in print will witness this.  He will bind their Kings in chains, and their Nobles in fetters of iron: And this honour shall all the Saints have. Then go out and fear not the battle is the Lords, and he will teach your hands to war, and your fingers to fight, and cover your heads in the day of battle. Then you tell them, if they be not valiant, and quit themselves like men, their ears shall be boared, and themselves, their wives and children shall be everlasting slaves and vassals; then their eyes shall be put out as were sampson's, and they must be the sport and scorn of their enemies, and grind in their mills all their days; than you cry, how will your children, and your children's children curse your cowardice, and bewail your treacherous betraying their peace and liberties, therefore you stir up the people to assist with monies, horse, plate, and persons If any doubts do arise concerning resisting Kings and Rulers, especially in case of Oaths, Vows, or Covenants, touching preservation of the person of the King (as there did from the Solemn League and Covenat) than you are ready to give satisfaction, and to tell the people that that clause in the Covenant is to be understood not simply, but relatively; that i● i● not a single, but a complex engagement; no● an absolute, but a conditional clause (with many such distinction●) t●is for the King's Person in the preservation of our Religion and Liberties 
* Many of you have made such answers to them that did scruple the Covenant being to go to wars, or fight as occasion should be offered, because of that clause concl●ing the person of the King. : And though the King should be destroyed by you, you have notwithstanding keeps your Covenant, and that men's spirits may be free without regret. You tell the people that the King in a man of blood, taking hold of all whispering hear-sayes and probabilities of his wickedness, to m●ke him odious to the people; then the death of King James, of Prince Henery, the betraying of Rochel, 
Mr. Love in his Sermon at uxbridg.  the contriving the promoting of the Iri●● rebellion, the blood of England, Scotland, & Ireland is laid upon him; then the wickedness, idolatry, profaneness, luxury, and all kinds of impiety; of the licentious Court, lose Nobles, and lewd Gentry, are set forth; then God is coming to avenge the injury and wrong, and to make inquisition for the blood of his people; 
Let Mr. Love speak, if there are not many old Conventiclers (as they are called) that can witness this.  Then you pray, Lord either conv●●● the King, or confound him. Lord let the prayers of thy people fall upon his heart, or upon his head, either in shewres of grace upon his soul, or judgements otherways upon him. If an Army be raised up, though for its paucity and contemptibleness it be called a new Noddle, freshwater Soldiers, etc. you encourage them notwithstanding, calling them an Army of Saints, telling them that God will be with them, and will make them his battle, axe, and weapons of War, and that this new Noddle shall break in pieces their enemies, etc. When the War is ended, the Enemy vanquished, the liberties of the people recovered, the freedom of godly, honest, and tender-conscienced men secured, if that they bring not the spoil of their victories, and lay them down at your feet, and guard themselves to serve you with your savoury meat which they have gotten (I mean sacrificed to your power and greatness.) Nay, if they that sit at the stern do no● lay aside all other business (though never so much concerning the common peace and safety) and do nothing else but build your Palaces, than you run to the quiver of the holy Scriptures, and choose out the sharpest and keenest arrows you can meet withal to wound the credit and reputation of the Parliament and Army: and all that (having a supposed opportunity) do not toil and travel to get your bread in the sweat of their brows, and build your houses, though in the blood of the whole Kingdom, than you cry out, why do you dwell in seiled houses, and the house of the Lord lie waste? cursed be he that doth the work of the Lord negligently: You are to serve the Lord with the first fruits of your victories and successes: and because ye neglect the work of the Lord, and do not put the Crown upon the head of Christ, and the Sceptre into his hand, therefore he will power forth contempt upon you, and break you in pieces, and shatter you and your Forces, etc. If this chanting will not serve turn; then forgetting those Scriptures which speak of subjecting to authority, and of the danger of despising Dominion, and speaking evil of Dignities, etc. You fall upon downright ralling against them; then they are an apostatising Parliament, a degenerating Parliament, a Parliament at whose doors may be laid all the errors, herefiet, and blasphemies of the times, an oppressing Parliament, etc. If all this will not do; but your Temple-worke goes on slowly; then the City is set on work, and the Country is excited, Apprentices and others encouraged to offer violence upon the 2. Houses, forcing them to vote and unvote at pleasure, and encouraged by some of your Tribt and Subscribers (as shall be made good if occasion be) then if this will not yet do, i● Balacke and Balaam cannot curse Israel from Mount-Pisga, they will strive to do it from Mount-Peor: and observing that the Army (that quondam new Noddle, that Army of Saints, while they were hopefully your servants) prove your supposed and conjectured obstructors, (I say supposed and conjectured, for indeed they have saved your throats from being cut, whichis all the injury that ever yet they have done you) now a rebellious Army, an oppressing Army, an Army of Heretics, schismatics, Separatists, etc. Then you think of a new course, and Bishops being hopefully abolished, and no great danger that they will any longer stand in your way, you venture in joining with notorious Malignants, as presuming, that though the King and his party should raise themselves in the ruins of the Army, yet Episcopacy is damned that could not hinder you; then City and Country Petitions are promoted for a Personal Treaty for the restauration of the King, in safety, freedom, and honour. Then you temper your Sermons, and turn your tongues, your lines, your language for the Royal interest: but to be brief, when nothing serves, but the Army prevails, the King is brought to condign punishment, a Prelatical Presbytery shall not be suffered; what patheticke crie● and moans, sighs and groans are heard in your Pulpits, wring your hands in bitter complaints, that the Land is stained with the blood of our Prince, etc. when alas the Royal party, and most judicious men with them, cannot believe but that the root of all this bitterness is, that your crown of Classical Jurisdiction is fallen to the ground.  
I have a few queries to tender to your serious consideration for a final conclusion.  
First, Whether it would not be a most acceptable service to God and man, that you above all others, whose Function, Profession, and daily employment should he the promotion of righteousness and justice, truth and peace in the world, should improve your heads & y●●● hearts, your interests and opportunities, your time and your studier to compose our differences, make up our breaches, heal our divisions, and to promote love and good corks amongst all people: and whether you think in your conscience●, you as well as others have not been remiss and negligent in your duty herein.  
Second●y, Whereas you complain that the bedge of Magistr●●● is broken down, and lawful Authority swallowed up in a confused Auarchy, etc. Whether you conceive in your consciences, that the way to reduce all, & to recover in this ●ase, be to trample down all that visible Authority which is yet extant; You say we have●e King, no Lords, no Parliament no● government: If so, is it 〈◊〉 farae better to think upon, contrive, and study to settle some government, then that we should live together without government (any government being better than none) it's said we have had (for a great while) a King and no King, a Parliament & no Parliament, one party setting itself against another party, and as p●●er and opportunity did appear, each party plucking the other out by the ears, voting and unvoting, doing and undoing, no man knowing where to fix, since then the foundations of government being shaken, and the pillars thereof removed, and the nerves and sinews broken in pieces? Is it not best for every party and society of ●en to improve themselves and all their interest in the timous sev●lement of some government amongst us, and whether your present actings have such a tendency.  
Thirdly, Whereas you complain of the contempt of the Ministry, whether this bulrush of contempt hath not grown from the mire of contention between godly men, and whether the seeds thereof have not been so●ne even from the Pulpits themselves. You complain that the Army, your dissenting brethren and others, do despise and contemn the Ministers of Jesus Christ: but how can you presume it otherways, while such reproach and contempt is cast upon them from the Ministers, whether you can in reason expect it otherways until such time as a more soft and quiet spirit remain in you.  
Fourthly, Whether it can in reason be imagined that the Parliament and Army can be gained over unto you by these ways of bitter invectives against them: and if not, whether that your hope● otherways can be founded upon any thing but an expectation of another war, and consideratis consider and is, what is the condition of England like to be in such a case; for God and your Country's sake if you love the one or the other consider of it.  
Fifthly, Whether that the ingenuity of the Army, especially the Officers thereof, whose principles of religion and wisdom do enable them to bear reproaches, be not a snare ●nto you, to abuse them as you do: and whether you are persuaded in your consciences the King's Army would have suffered you to have given them the like measure?  
Sixthly, Whether that an overweening opinion in you of your popularity and public interest of the Kingdom's necessity of Ministers, of the clamour of the people in case you should be called to question for your irregular precedings, together with a secret kind of pride and ambition of some small sufferings, to contract, if possible, the credit, glory, and repute of Martyrs or sufferings for Christ, be not likewise another snare of death unto you in this kind? and whether this be suitable to that ingenuity and candour which becomes the Ministers of the Gospel.  
Seventhly, Whether that the spirit of perverseness doth not blast your abilities to the popular observation of your apprehensive Auditors, causing you to spend your precious hours in Studies and pulpits, in the sapless savour of simple notions. I shall only instance in one of your Rabbis, Mr. E. C. of A. B. We should pray saith he to be delivered from 6. (shallow) deeps, the deep of Anarchy (or a boundless Presbytery) the deep of perjury (chief that of the Clergy) the deep of toleration (especially of the State-troubling faction) the deep of an everlasting Army (or the disbanding our present Army) the deeps of shedding the blood of our King 
* That hath made no more conscience of s●lling men than Moles, and destroying his people then pis●mires, o● burning their houses then walps nests. , (or sp●ring the great murderer of the Kingdom) the deep of Hell (or that dungeon thereof, paved with the crests of that scandalous Clergy) let m●n of reason judge of the profundity of this Divinity, whether this ●e ●o preach Christ crucified, or to crucify Christ preached, may quickly be determined.  
FINIS.