AN answer TO THE London Ministers Letter: FROM THEM To his Excellency & his Counsel of war; As also an Answer to JOHN GEREE'S Book, entitled, Might overcoming Right; With an answer to a Book, entitled, The army's Remembrancer.  
Wherein it appears the accusations of the Army are unjust, and the Armies proceedings justified by the Word of God, and by the light of Nature and Reason.  
Also a discovery of that Learning, and Ordination these Ministers have, and the vanity and insufficiency thereof, by the Word of God, and that those are the things with which they delude and deceive the people.  They have seen vanity, and lying divination, saying, The Lord saith, and the Lord hath not sent them, and they have made others to hope that they would confirm the word. My hand shall be on the Prophets that see vanity, and divine lies. Ezek. 13. 2. 3 4. 6. The Lord frustrateth the tokens of liars, and maketh diviners mad; turneth wise men backward. and maketh their knowledge foolishness, Esa, 44. 25. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things that are mighty, 1 Cor. 1. 27. 
By Samuel Richardson. London printed by I. C. for Hanah Alin, at the Crown in Pope's Head Alley. 1649.   

To the general, and his excellent counsel of war.  
Right Honourable, and worthy Sirs:  
HOnest and faithful Fairfax, and Cromwell, &c. That counsel cannot but be excellent, 
Iudg. 6. 12, 13  that is righteous, for; 
Pro. 12. 26  the righteous is more excellent than his Neighbour: Let it therefore please your Excellencies to consider, that not any thing will become you, but that which is excellent, singular, extraordinary; wisdom, Justice, 
Micha 6 8  Love, Mercy, nobleness, self-denial; do good to them that hate you, 
Pro 16. 9  love your enemies. He hath showed thee O man, what is good, 
Eccl. 4. 1  what doth the Lord require of thee to do, 
Numb. 23. 22, 23  justly, and to love mercy, and to walk humbly with thy God. It shall be said, what hath God wrought, 
Esay 26. 18.  we have not wrought any deliverance in the earth. You are a terrible Army, 
Psal. 46. 11  for the Lord is come down among you, the Lord of Host is with you, 
Esay 42. 8. to 17  the God of Jacob is your refuge. All that were incensed against thee shall perish, 
See Ier. 1. 9  they that war against thee shall be as nothing, 
Psa. 98. 1, 2, 3  and as a thing of nought. You have undertaken to lay a foundation of Peace, 
Exo. 34. 14  if you do it not, you deceive yourselves and us, 
Esay 40. 17  the work you are a doing is of the Lord; you have a good Cause (you are against Tyranny and injustice, they are for both) stand to it, fear not, stand not still, go forward, make haste, be faithful in a little, 
Heb. 13. 5. 8  keep that which is committed to thee; put no power into their hands who know not the righteous, or look upon them to be wicked. We cannot help ourselves if you should leave us, it had been better for us to have wandered in the Wildernesses, if you should (as we trust you will not) betray the work of God in your hands, by leaving it to them that will spoil it; What will become of the people of God? the Generations to come will say; ye began well, and lost much blood, but your hearts fainted, proved backsliders, suffered all to come to nothing, lost your end, and the glory of your former faithfulness; Verily, every man at his best estate is altogether vanity. Selah, We acknowledge you to be a Mercy of God to us, 
Psa 39 ●. 11  and this kingdom; your entire love and fidelity is a small thing to many, 
Psa. 144. 4.  but not so to us; that which you have done for to prevent persecution in matters of Religion, is a singular thing, extraordinary: The loves and kindnesses you have showed to us herein, the God of Heaven takes it as done to himself. I heartily thank you in the behalf of myself, and a hundred thousand, for your entire and sincere love to us; you have endeared our hearts to you, we think not our Lives too much for you, because you have saved our Lives, and more, and have not esteemed your Lives too much for us, but often have offered them up for us; we resolve to live and die with you. 
Esay 65. 8.  Sweet friends, I present you with the best I have, it's a little one, 
Zac. 4. 10  yet who knows but you may see something of God in it. Have you never read, Out of the mouth of Babes and sucklings thou hast perfected praise. The Lord will bless and preserve you, there shall not a hair of your head perish, 
Mat. 6. 16  much less your Lives, without your Father. 
psal. 48 14  When you have served your time, and done the work God hath appointed you to do, 
1 Thes. 4. 17 18  then, and not till then he will send for you home, then shall we be for ever with the Lord, wherefore comfort one another with these words.  
I am your Friend and Brother: Jan. 23. 1648, Samuel Richardson.   

To all that love the truth in sincerity.  
Dear Friends:  
THe Lord is doing a great and wonderful work for his People, and this Nation, by the Army; when the Ministers heard of it, that the breaches began to be stopped, like Tobias and Sanballat, than they were very wroth, and conspired all of them together, to fight against Jerusalem, and to hinder it, Nehe. 4. 7, 8. See verse 4. 5. So do these Ministers, to obstruct, and hinder the Army from stopping up the breaches others have made. There arose out of the bottomless pit, smoke, and the smoke was as the smoke of a great furnace; and the sun and the air was darkened, by reason of the smoke of the pit: and there came out of this smoke Locusts, and to them was given power to do hurt. Revel. 9, 2, 3. & 5. 8. This smoke is the learning of the Ministers, this is the wisdom of knowledge, that perverts them, Esay 47. 10. This is not the wisdom and knowledge of God, Locusts comes up, and out of this smoke, in their learning men grow up, and become Ministers; this; smoke, this learning, darkened the Sun; obscure Christ he cannot be seen for this smoke, and the air was darkened by reason of this smoke: men's minds are darkened and clouded they cannot see, nor understand the knowledge of the light of the Sun, viz. of Christ; by reason of it, it hath been often observed, that the greatest scholars are the worst men, and where they are, the people are the most ignorant of God. To do hurt to those men that have not the seal of God upon their foreheads, ver. 3, 4, 5. see the description of them is in ver. 7, 8, 9, 10, 11. This smoke blinds men's eyes that they cannot see God, nor his works, there is a veil over men's eyes that they cannot see by reason of it: the Priests, and their Learning, is this veil, forty seven appear in Print in one book against the proceedings of the Army, from these Learned men there hath come such a great smoke, that some that did see are now made blind. So as they profess they cannot see as they did The god of this world hath blinded their eyes; yet if they can but hear, we hope they shall see better than ever; therefore hear and consider these things:  
1 That you must not judge that to be truth, which the greatest number of Ministers are for, but the contrary: The Prophets of Baal are four hundred to one true Prophets of the Lord, Micaial●, 1 King. 22. 6. 24. So now wonder not though there be four hundred against one Peter's, who is a true Prophet, rude in speaking, not in so knowledge, 1 Cor, 11. 6, he is led by the spirit of God, and the others not. Many say do the Rulers, the Ministers, approve of what the Army have done? So said they in Christ's time, have any of the Rulers or of the Pharises believed in him, John 7, 48. this deseives many, see Zach. 13. 3. 4.  
Secondly, Thou thinkest that the wise and learned men, know more than other men; but the truth is, they know least, if you will believe Christ. Thou hast hid these things from the wise and prudent, and hast revealed them to Babes. see Luke 10. 21. The Scripture is sufficient to furnish every good work, 2 Tim. 3. 16. without their learning.  
Thirdly, Thou thinkest the learning these Ministers have, is that learning the Scripture commends, to enable men to know the truth; but it's not so, do but consider Christ's Apostles were ordinary men, ignorant unlearned Tradesmen, Fishermen etc, When they saw Peter and John, and perceived that they were unlearned and ignorant men, they marvailed, and perceived they had been with Jesus. Act. 4. 13. the anointing is that which teacheth us, the spirit leadeth us into all truth, and searcheth the deep things of God. This alone is sufficient, see 1 John 2. 26. 27. 1 Cor. 12. 7. John 16. 7. 2. Cor 2. 10. 14. the gifts of the Spirit Simon Magus would have bought, with money. se Acts 8. 18. the tongues and arts which these ministers have, are bought with money and industry, nor are they such The tongues▪ the Apostles had were not so come by, they in a moment were inspired, nor were they like these, See Act. 22. 8. 27. 10. 44. 19 6. None are the nearer to the knowledge of the mind of the spirit for having all this learning and human arts these ministers have; Nicodemus was a Pharisee, a learned man as these Ministers are, a Teacher and a Ruler, yet was as blind in the understanding of being borne again, as the greatest fool in the world, Popes and Cardinals, Priests, enemies to God, and his Truth, and people. Are Learned men good scholars? the Jesuites are so by these Ministers confession; this learning is that Knowledge that puffs up, makes men proud, God resists the proud, S● Pet. 5. 5. These Ministers are not ashamed to say to the army, It is suitable for private persons to have propounded, and for the Msnisters of the gospel to have resolved, Behold the pride of these men, they are high-minded, they would have the Army to know that they are but private persons, and that themselves are ministers of the gospel, and that their knowledgo and understanding, is above theirs; For they have not the learning they have, and therefore if there be a question to be propounded, they must be sent for to resolve it; they may not have so much liberty as to speak what they understand, to their own questions that concern them, because they are private persons; But dare these Ministers say, such as are private persons have not the Spirit of God? Or will they deny the sufficiency of the Spirit, teaching so much as to answer to a question. Oh the pride of these men! blush oh heavens at their blasphemy, for they attribute it to their learning. This savours strongly of the flesh, Phil. 2, 3. and is contrary to the word of the Lord which saith The spiritual man discerneth all things, yea the deep things of God. 2 Cor. 2. 14. we are warned to take heed of philosophy, it spoils men, Col. 2. 8. Men say their learning is a good help if sanctified; No man is able to prove, that God did approve of the use of it, for to be a help to know the mind of God, much less that he ever did, or ever will sanctify it for such an use; The Scripture prove the contrary. Learning is a wise thing in the eyes of the world; therefore God rejects it. God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weak things of the world to confound the things that are mighty. 1 Cor. 1 27. God will not have his gospel preached in wisdom of words, lest the cross of Christ should be made of no effect. 1 Cor. 1 17. it is contrary to Christ, v. 18. its never blessed by God to be a help in spirituals, God destroys it, 1 Cor. 1. 19 The gospel is not to be taught at, in excellency of speech or man's wisdom, Declaring unto you the testimony of God, which things also, we speak not in words which man's wisdom teacheth but which the Holy Ghost teacheth, comparing spiritual things with spiritual. 1 Cor. 2, 1. 3. not with natural; God chooseth foolish people to salvation, Jam. 1. 9 10. and such Christ chooseth for Ministers, else if they were not foolish ministers, according to man's wisdom, worldly wise men would not esteem there preaching to be foolish, as they did (1 Cor. 1. 25.) and now do, a little pedlar's French, or wild Irish, doth foolish people as much good as Greek and Hebrew, such a one is a great scholar, and what else? nothing: that is enough, or its a hundred to one but he is mad (much learning hath made them mad) or proud, & what then. Then God resists him, and gives grace to the humble, God will confound the wise, that no flesh should rejoice, 1 Cor. 1. 29. Man's teaching is a poor thing, 1 Cor, 13. 1. 2.  
Fourthly the learning of the spirit humbleth men, and causeth them to glory in the Lord, 1 Cor. 2, 8. 1 Cor. 1. 31. 1 John 9 10. and not in human learning as they do, Learning is a great treasure with some, Heb. 11. 26, 27. Learning is a worldly treasure Acts 7. 22. a rudiment of the world.  
Fifthly, If knowledge be spiritual it savoreth the things of the spirit. Rom. 8. 5. they saver truth and the people of God, these ministers do not so, they are like mad men at the truth and people of God, a carnal mind is enmity to Gnd, cannot be subject to him, Rom. 8. 7. If God please to give thee understanding of these things, thy eyes shall be opened. Consider this and that which follows, and take heed of Idolatry, Search the Scripture, and see whether these things be so or no, See that ye call not darkness light, and light darkness, Little children And concerning the Armies proceedings, if you consider the grounds they bring against the Army, it will appear to be contrary to reason and scripture, they allege for proof, the intention of the Parl. to be binding to the Army, which is against scripture and Reason; for by the same reason it will follow, that if the Parl. did not intend, that they and we should do good, we must not do any: so they allege authority against them, a few private persons, so they condemn what good was done in Scotl. by Argyle and Crumwell &c. they were not the Parl. nor the whole people, nor nor the major part, yet approved of by the Parl. of England all the best men in Engl. and Scotland: so the Ministers would have the Army, not to act a●cording their own understanding, but contrary which is against the light of nature, so they say, all acts of justice is to be by the Magistrate; yet they who were to thrust them through were no Magistrates; see Zack. 13. 3. Tyranny, wickedness and oppression, they urge us to be subject for conscience sake, because they are Magistrates, and all power is of God; but all power is not in the Magistrate, some is else where, Isa. 40. ●9. 1 Cor. 1. 18. 1 Cor. 4. 9 it's well some is in the Army farewell.  
S. R.   

An Answer to the London Ministers Letter to the general, and his council of war.  
As also an Answer to John Gerees Book▪ and the Armies Rememberances.  
minister's charge the Army, as intermeddling with the affairs that belong not unto you, to usurp Authority over the King and Parliament, seizing and imprisoning the King's Person, without the knowledge and consent of Parliament, unparalleled violence offered the Members of Parliament, violating their privileges, injurious and destructive to the Kingdom, and that by an Army raised for, and by the Authority of Parliament, for the preservation of the privileges thereof, our Religion, laws, and Liberties, contrary to their trust and engagements, do that which tends to the manifest subversion of them all, the Parl. torn a pieces by professed friends in one day.  
Answ. The army's Commission was from the Parliament: therefore the Authority of it, is the same with that; and as soldiers, they were to act for, and against all that opposed the peace, liberty, and safety of the Kingdom: so that if they have not gone further, nor done nothing contrary to their Commission (of which more in the ensuing discourse▪) Then they have not exceeded their Calling and Commission, and therefore are not to be charged with sin.  
2. Grant the Parl. did not intend (when they gave the Army Commission) that the Army should judge of their counsels and imprison their persons: nor no more did the King when he gave his Commission to call this Parliament, he did not intend that they should levy War, and raise forces against him, &c. the cause is the same, and the Reasons that will justify the Parl▪ in opposing the King in his evil will, justifies the Armies proceeding against the Parl. in theirs: what is alleged concerning the Parliaments intention●, is irrational, they are unknown to us, nor binding, if they intended well, or ill▪ their intentions could not change the nature of things, nor cause good to be evil, nor evil to be good: if they had then resolved that they would not for the future do any act, but what was then in their minds, they had gone too far, no man can tell what he shall do to morrow, much less 7. years hence.  
3. The Army had no Commission from the people so to act, it may be made appear, that they had the consent of the people, as appeared by the many Petitions presented to the Army, from many parts of the Kingdom: if it be said, they were but a small part, we answer, they were the better part, wise, and faithful, who were friends to Parl. no Parliament man had the consent of all where they were chosen: that the King's party who are against the Parl. & Army, that they should consent to the actions of the Army, it is not to be expected nor desired, the Army themselves are to be considered, to be a greater number than 2. or 3. of a few private persons as they say, not because they think so, but because they would have been so; but if the people had declared against that they have done, y●● is it to be justified, to be necessary, good, and lawful.  
4. Men may, and aught to do good without Commission, but not evil with Commission, if the Kingdom may not be delivered without a Commission from man, than not a City. I demand of all these Ministers what Commission or Calling the poor man had that delivered the City by his wisdom, Eccles. 9 15. there is no mention of any, but the contrary appears, for the wisdom of the poor is despised, and his words are not heard. vers 16. if so, than they gave him no Commission. 2. None remembered him for delivering the City; if they had given him Commission to do it, was it likely they could so easily forget, so as none could so remember him.  
5. Necessity is above the Law of God, therefore (above the Law of man) David eat the showbread, which was not lawful for him to eat: his necessity is above Law, and that made it lawful, Mat. 12. the Scripture approve of his doing of it; but I require of you what express word, (excepting the general duty, what Command) had he to warrant him to eat it. 6. A course in itself singular, and unjustifiable, by reason of some circumstances falling in, may not only become lawful, but a duty, and sin to neglect it, public things are to be done by public Authority, the dictates of reason & common consent of all counsels, allow to those entrusted with the supreme authority of a state or Kingdom they allow not, to a multitude of private persons, though they have strength in their hands to effect it, grant it in case they will do it, but what if they will not do it, (Than the cause is altered) but do that which will endanger all; if this be your mind, I desire to know upon what ground you will justify Phineas Act lawful; I doubt not, but what the Army hath done, may be justified upon the same ground, and Gerees argument against the Army condemns the Act of Phineas; all exercise of jurisdiction, where neither by God or man we are clothed with Authority; is usurpation breach of Order injurious, and so greatly sinful; but Phineas act was an exercise of jurisdiction, and he was not clothed with Authority, not from God or man to do it: therefore that his act was us●rpation, a breach of order injurious, and so greatly sinful, we challenge you to prove if you can, that Phineas had any express Command from God or man, jurisdiction, or Commission to run them through as he did with his jaulin, he was no Magistrate, he was but the sun of a Priest, it was an act of Judicature: also they were his superiors, for they were Princes that he killed, Numb. 25. 7. 8. 15. condemn it you cannot, because God doth in express words commend it, and reward it. v. 11. 12. 13. you use to say, it is an extraordinary cause, but the Scripture saith not so: therefore it's but an extraordinary put off, so shift your hands of it, tell us how we shall know when we have such an extraordinary cause, that we may do so in that cause: the Lord doth not say, he did well because (he was a Magistrate, and had jurisdiction, and clothed with authority, but) he was zealous for his God, ought not the Army (as well as others) to be zealous for God. But if after that act of Phineas, so such act could be lawful, why is this act of his, Recommended to all Generations for evermore, Psal. 106. 30. 31. God had appointed such parsons as he slew to death: the Magistrate did not do Justice, therefore God sent the Plague among the people, he knew none else would do it, all ealse refusing it, fell to be his duty, and he did it, and the plague ceased, and it is recorded for after generations, for a righteous act: this is the army's cause, and though you condemn it, we pass not, so long as God's word warrants it, and shall be a righteous act to all Generations for evermore, wisdom is justified of her Children.  
I am no Magistrate, it belongs not to me to pass sentence upon any man, much less to put him to death; but suppose I be set upon in my journey, so as I see not how I can scape with my life; but I must kill or be killed: now the cause is altered, I may murder him, as you call it, and the Law saith, it's no murder; I had sinned, if I had not done it; for that Law that requires me to preserve my neighbour's life, bids me preserve my own first, charity is to begin at home, though not to end there upon this ground, if the cause were the same: there be them that would put no difference between a Priest and another man.  
7 If God discover his Will to men, and give them hearts and opportunities, wisdom and power to do it, it's there calling and commission to do it. I know no calling that I have to take care, and provide provision and clothes for another man's wife. Besides, it is not of good report, but rather a scandal to do it; but suppose her Husband cannot, or will not, nor any else provide them for her, and she cannot help herself; now the cause is altered, I must be merciful, and if I be able to help to provide those things for her, and if I suffer her to perish, will it not be my sin also? This is the cause of the kingdom, the King should have helped, &c. but did not, than it became the duty of the Parliament to have relieved the kingdom, but they did not; her necessities great, and many Petitions concerning th●● were slighted and burnt, waited many years for help; our oppressions not removed, all complain dangers increase, no remedy appears, they not help us, nor tell us how long it will be before this Parliament will be at an end that we may have another, to see if they will help us▪ when all fails, no ground of hope of life is left: danger eminent, and no other means of help left, this is a cause of necessity. Now it's the duty of the Army to help, and if they had not, it had been their sin, if not their overthrow; if they had suffered it to perish, the kingdom had been well holpen up with a remedy in extremity.  
If the Army had been as the Priest and Levit, that allowed no help to the man; this the wounded and dying Kingdom, I would, if I could, have done it myself alone, and not ask no leave; God requires me to do all the good I can to myself, and others, if I can do good without man, I will not ask his leave; I need not, suppose I see one a robbing of another, or hath taken his cloak, &c. from him, I will require him to give it him again, if he will not; if I can, I will take it by force and give it the owner: If he, or any say, You are out of your Calling▪ what, and who gave you commission to meddle with me? So long as I do that which is just I pass not for such words, it is my duty, as a man, and as a Christian, to relieve the oppressed, and do what good I can; if I were able I would quickly remove all the oppressions in this Kingdom, and the next, and if I could the next to that, and I should sin if I did not do it. Who gave Cromwell Commission to do so much good as he did in Scotland? I doubt that the old Cavise, and the new ones, the Priests are unsatisfied, scrupeled, and very much doubt of his call into Scotland, &c.  
8 The Army had a clear call to do what they did according to the London Ministers Principle, as appears clearly from their own confession; they say, A necessity of a Letter must be framed to the general▪ &c. but observe (upon what grounds they make it appear, they have a call from God to do so) We apprehend ourselves obliged thus to appear for the maintenance of, and settling the Government of the Kingdom; to testify our utter dislike and detestation, it is most apparent to us your way and practice is unlawful and irrigular, in zeal for God's glory we have discharged our duty.  
This is in their Judgements and Conscience a clear call, so that if the Army can say the same things, they have the same call they have; I should be heartily sorry if they had no better call then the Ministers, whose Conscience I appeal to, whether if they had power in their hands to reform all things, that (in their Consciences) are amiss, whether they do not judge that they ought to do it, and should sin if they did not do it, though they are no Magistrates; if they say, ye, than they justify the Army (for they do but according as they are persuaded by God in his Word, and their own Conscience) if they say no, if I did believe them, I am persuaded their judgements would change the very first day that the power comes in their hands.  
9 The Army had an express command of God to warrant their not disbanding, and seizing on the Members, and the sixth Command enjoins, that they should do no murder; this general command comprehends all the particulars under it by way of precept are enjoined, I must do no murder, therefore 〈◊〉 must use all the means of the preservation of my life, and my Neighbours; but the seizing on these Members is a means of preventing this evil; I see disbanding and permission of these Members is inconsistent to the safety of our lives and others; by the Law of Nature every one is to use all lawful means to preserve himself and others, the blame must rest on them that caused it; that is, these Parliament Men, for had they done well they should not have been meddled with, all means, with too much patience have been used but nothing prevails.  
10 All Actions agreeable to the Word is lawful, but to put a stop to prevent the shedding of innocent blood is agreeable to the Word; for its the way to prevent much blood to cease on these Members, therefore they were bound in conscience to do it.  
So that the kingdom have great cause to justify and thank them for what they have done.  
It's apparent to us there was no necessity of these your irrigular practices, it's discerned only by yourselves, and your own Party: We say the same to you, its apparent to us that there was an absolute necessity to do as we did, none think otherwise but the Cavies, and their Party, I Geree, who is fittest to judge the People; or the Parliament, the Army do but pretend an apparent necessity of danger, it's but a fancy, an uncertain fancy, a private conceit, visible to them and their Party, the Army is vanquished by this one poor dart of pretended necessity, the danger is greater this way then in the Treaty. Are you more able to judge then the Army, and their Party? Are you infallible, you presume you know better than the Parliament, who hath declared, That what the Parliament men did, was highly dishonourable to the proceedings of Parliament, and apparent destructive to the good of the kingdom, and that their Votes destructive to the kingdom, and that some of them regarded not the glory of God, and the good of the commonwealth.  
The Paliaments determinations are uncontrollable by inferiors: if the power of Judging, and restraining, is only in the Representatives, than they may do what they will, and destroy the kingdom by authority, you allow not the people in no cause whatsoever, not the least privilege, or liberty, to help themselves: then to what purpose have we fought for the liberties and privilege of the people, when it seems they are notto have any, if it be as you say, we are absolute slaves without any liberty; for liberty turned into necessity, is liberty no longer; your principle is large and dangerous, when iniquity runs down like a mighty stream, you say, let it run, they are Rebels and traitors that offer to stop it; this principle will please Tyrants, that they may do what they will, none may call them to account, nor meddle with them, if they act contrary to the end and intent of a Parliament, if they refuse to consider the tears of the oppressed, and the cries of the poor, and burn our Petitions instead of grantting them, increase our burdens and oppressions, they may commit as much sin, and do as much mischief as they please, and be sheltered under ally, which you call the privilege of Parliament; but if it be not a sin in the people to suffer those in Authority to sin; why did God punish the people, for the sins of those in authority, as appears Jer. 15. 1, 2, 3, 4. 2 King. 21. 11. 12. & 24. 3. Your Doctrine is exceedingly contrary to Scripture, for if the Saints may bind Kings in chains, and their Nobles in fetters of Iron; to execute on them the Judgements written, this honour have all the Saints, Psal. 149. 7, 8, 9 Then I hope they may put a stop to wicked Rulers. You cry, it's against the freedom of Parliament▪ they have had freedom enough to sin, a breach of Privilegde, to remove and punish evil doers is abomination to you; you should have proved by Scripture, that they are to have such a privilege: but what you say is but suitable to what once one of the Bishops Ministers told me, that it was the Magistrates sin, if he commanded that which was evil, but not ours in obeying an unlawful command; & that if the magistrate commanded me to kneel to a Crucifix, I might lawfully do it, and we must be subject to Authority, for conscience sake.  
This is one of your Ministers of the gospel, this figleaf will not hold, The woman gave me, therefore I did eat; The Parliament bid me, therefore I did it; I was not to judge, I am under the command of my superior a sworn servant, to do his will right or wrong, my Ooth is indispensable, the Ship of the commonwealth must be steared as the Master thinks best, I see he runs it upon the Rock, and it will be spilled; but he can tell better than I, I am not to judge, not to take it out of his hand. Besides, the Ministers say it must be so, therefore I am content to suffer with a good Conscience; all power is God's, and its all in the Magistrate; God requires me to do good, but I must not do it without his consent. God appointed Magistrates for our good, Rom. 13. 4. therefore he may ruin all: this is the sum of your Exposition.  
The Word of God is to be his Rule in Commanding, and mine in Obeying; we are both limited to the Rules of Scripture, God's glory, and the good of others, it must appear unto us.  
If the people may not Judge, but the Magistrate, than the people are enslaved to their judgements, and we must act our own ruin if they bid us, which is contrary to the Scripture: For the Children of Israel sinned, in that they obeyed unlawful Commands: Epharim is oppressed and broken in Judgement, because he willingly walked after the commandment, Hos. 5. 10, 11. For the Statute of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make them a desolation, and a hishing; therefore ye shall be are the reproach of my people, Micha 6. 16. The wisdom of the prudent is to understand his way, Prov. 14. 8. Therefore the Army did well, to consider what they did, in obeying, or not obeying; else we should equal the Parl. with God, yea, and prefer them before him, in obeying them against God. Every thing in the use of it, is either good, or evil; the most indifferent thing when it comes to action is so, when the circumstances of it is good, the action is good; if any of the circumstances of it are evil, the action is evil.  
Is no act binding unless it be sufficiently cleared; is a tenant destructive to all Government: how can we judge it our duty to do that which we know not; your doctrine tends strongly to blind obedience, to do we know not what.  
All actions without Faith is sinful: that which we know nor what it is, cannot be done in Faith, I must be fully persuaded of the lawfulness of that I do, Rom. 14. 27. which I cannot be, unless it be sufficiently cleared.  
The whole People should Judge the whole Nation, who made them trusties should cast them off.  
Bravely spoke, than they may for ever do what they list, for if there be but two Persons for them, than the whole are not agreed, and so all must be as it was, &c.  
Danger of inconvenienty should not cause persons to be controllers of Magistracy. What no inconveniency? If so, we must then quietly, and contentedly suffer ourselves to be destroyed. The pleae, of necessity, is of the less weight in your cause, because (we fear) the ends you aim at, are no more justifiable than the means you use, the necessity pleaded is either merely pretended, or at least, contracted by your own miscarriage: who made you a Judge of evil thoughts; as for the necessity and the means they use, its justifiable by the word, this is above answered.  
Power of executing is committed to the Army, to execute the uncontrollable Decree of Parliament, than the Ministers shall Decree, the House confirm, and the Army be the Executioners: Are not the two last highly promoted.  
If the Parliament had not done well, the Army should not have upheld it in dead ways, the Charge being true: but how could that be known, seeing none but themselves must judge: besides, how is it lawful for them to leave them; seeing, as you say, they are sworn servants, not only, for 7 years, but for ever: and they must obey them: therefore if they had left them; the exceptions might have been the same: It had been nobly done of the Army to have laid down their Commission: then should we have had our Government set up in full power.  
They that resist Authority, the Power, resist the Ordinance of God, shall receive to themselves damnation. The golden cord of Government broken asunder; the honour of Magistracy laid in the dust; what threatenings against them that oppose God's Ordinance, Jude 8. manifest opposite to lawful authority, God hath set over us, it was the army's sin and Rebellion in not disbanding at the Parliaments command.  
By these and the like Scriptures, ye wrest and pervert the Scripture: are we to obey Authority because they command it, or because of the goodness of that they command? if the first, (for that is your charge or voting, the other we grant) why are the people reproved for obeying, Mica 6. 15. 16. Hos. 5. 11. If it be sufficient that the Authority command it, it was not their sin in obeying; or if the Magistrate hath power over our bodies, than the 3. children sinned in not bowing to Nebuchadnezar's Image, as he commanded: by this rule we may sin if the Authority command it, if we must be subject to them, as not to oppose the will of those in Authority in no cause, then if they set the kingdom on fire, and will have it burnt, we must not offer to quench it but suffer it to be burnt into ashes, nor never question them for it if they are not accountable.  
If the command must be lawful, I demand who must judge of the unlawfulness of it: if ye say the Magistrate, than the cause is the same with the former: if ye say, he that is to obey it, is to judge of the lawfulness of that he is to do, it is fit he should, why then do ye cry out of sin for not doing that they do not see to be lawful: neither is it sufficient that the thing commanded be in the nature of it lawful, for one circumstance may make it unlawful: to eat meat is lawful, yet God forbids the eating of it when my weak brother is offended at it: Suppose the Magistrate command me to eat it, though he be offended if he do, I may not eat it, unless I may prefer Man before God: if you say, God commands me to obey Authority, and that I sin if I do not do it, I deny that I am in this cause bound to obey the Magistrate, though the thing be in itself lawful, man cannot bind when God will have us free; also if that he hath power in such things, than he may take away and restrain me from indifferent things, and take away my liberty; which were to set up God's own, commanding things absolutely necessary, the other in things indifferent, how then shall I stand just in the liberty wherein Christ hath made me free, Gal. 5. 1. We are tied to do what they should command more, then because they command it, the Magistrates power reacheth not to all civil things: it's my liberty when to eat and what I shall eat, when I shall go to bed and when to rise, and what colour my clothes shall be, and no man may bind wherein God would have us free, nor can they make any part of God's Word to cease to blind, and be of no force to me, which before their command was of force to us, unless he can dispense with the Law of God. If the Parliament require me to betray the Liberties of the People; I know he hath no power from God to command me any such thing, because it's injurious to my neighbour, and contrary to the Law of Nature, which requireth not to do, nor consent, nor permit that which is destructive to others, though Magistrates are a lawful authority: it's a right stamp, but if the metal be not that it should, I will not take it unless it be good metal, as well as good coin; that we should be subject to the wills of men in commands not convenient, that we should sin and defile ourselves, and incur damnation, because we will not sin, is strange Doctrine which the Bible never knew: it's lawful for the Magistrate to bid me run a horse, but if in the place, children are so scattered, that I see I cannot do it with safety, I had better break his command, than murder or hurt children, and if he would do it, I ought to stop him: God saith Let every one be fully persuaded in his own mind. I am to judge of the lawfulness and expediency of that which I am to do; for all things may be lawful that are not expedient, so much as a thing is not expedient it's unlawful; the Army were not satisfied that it was for their own and the kingdom's safety for them to disband at that time, if they had but doubted of the lawfulness thereof, they should not do well to disband, unless we are more strictly tied to the command of men then to Gods: but many reasons have been given that it was not safe or best for them so to do, therefore the Army are not to be blamed but commended for what they have done, unless it be lawful for them to do that which tends to their own and the kingdom's destruction: if you say then they should suffer; I deny it, but more of this anon.  
Moreover it may so fall out that one may break the Letter of the Law, and keep the Law, if he observe the intent of it, as Mal. 10. 1. to you the intent of the Law is more the Law then the letter of it: Suppose he that keeps the Gates of the City is commanded not to open them (without their order) to keep out the enemy, he seeth betwixt the Gates and the Camp some differences and strives, and it's evident to him he can let them in and keep out the enemy, and if he doth it he hath broke the Letter of the Law but kept the substance of the Law, if he had observed the Letter he had not kept the intent of it: Suppose the Magistrate find fault with him for not doing as he bid him, it's without a cause, he hath done no hurt but good in saving their lives, who are without liable to perish, and so did the Army in not disbanding, had the Army been a cause of their own and our sufferings, and they had lost the fruit of all their victories if they had laid down their arms some others would have taken them up.  
You have engaged yourselves by Oath to preserve his majesty's Person and privilege of Parliament; this is most clear that no necessity can justify perjury or dispense with lawful oaths, the bond and tie of an Oath and Covenant is religious and sacred and invincible, who will require it at your hands broken, Ezek. 17. 14. And necessity cannot dispense with an oath, nothing can give one leave to be forsworn, an oath is of an absolute indispensable authority.  
If what you say be true, are you not perjured, miserably forsworn? have you forgot what you have sworn, covenanted, canonical obedience, &c. But of this more when you write again.  
Secondly, You take that for granted which is to prove; we deny they are forsworn, your saying so is no proof; we are willing to put it to the trial, and able to prove the contrary: The Oath (Covenant) is to be interpreted according to his sense that gave it, and not in his sense that took it: this you would have; but it's not lawful to grant it; it is not to be interpreted neither in his sense that gave it, nor in his that takes it, but according to the express words of the Covenant. If it were granted to either to put what sense they thought fit, they might swear one thing and do another, if he intends it to enslave. If a Presb●ter give or take the Covenant, he thinks he swears to maintain Presbyterian Government, of which there is not the least word mentioned in the Covenant: there is mention of a government according to the Word of God, and that is not their Presbytery, by their own confession. The Assembly of Divines confess it is not jure divino, (I am mistaken if they did not swear the government of Archbishops was agreeable to the Word of God) but the Presbytery is the nearest to it; if so be but near to it, than it is not it. In the Scriptures is prescribed a Government for the Church, the House of God; Presbytery they say is not it, but near to it. If then Presbyterian government had in express words been in the Covenant, and I had taken it, I could with a good conscience have broke my oath, for that oath that is not lawful to take, is not lawful to be kept: it is not lawful for me to swear to maintain a government for Christ's that is not his, though it be never so near it or like it. But say they, we swore to maintain that government that is according to the best reformed Church; for each of theirs is the best in their judgements and consciences, else I should wonder if they should approve and practise contrary to their consciences: yea and he that denieth all Church-government, may take the Covenant without scruple, because the Covenant expresses none, and he believes there is none; and when he seeth which it is, he will own it and defend it; and before it is unreasonable to expect it from him. I wonder the Priests should so take the Covenant for the text, and preach so on it: there is nothing in that which is so clear to them; what is plainly expressed, they cannot agree how the words are to be read: the Priests read, to protect the person of the King, and there make such a full stop, and go no further▪ others say they must read on, and take with it, in the defence, maintenance and protection of the King in his just Rights; and what they are, men cannot agree. Some say his just Rights are to be King, others say he hath lost all his just Rights: others say, it is his just right to lose his life: the Covenant resolves this not; I cannot tell what are his just Rights, nor can learn what the Covenant means or requires: I must leave it to the scholars, and those that can tell. The like may be said for the other branches of the Covenant.  
If an oath be indispensable, than persons must sin rather than break it; and than the vow of single life binds, be the cause what it will; and so if any have sworn to murder a thousand persons or more, it seems they must do it: is not this the Pope's Doctrine to murder Kings and others, which is to be detested. That an oath binds more than the Law of God we deny, and put you to prove it. Is there not the highest authority in God's commands? can any thing bind us more than his commands; yet ye see Matth. 12. 1▪ to 7. they are dispensible. You say, an oath is part of the worship of God: if it be but a part of it, it is not more than the whole: also God's worship must give place to acts of mercy and love; I will have mercy 〈◊〉 not sacrifice; Hosea 6. 6. Mal. 12. 7. it was lawful to neglect the public worship and command of God to give suck, &c. in that they were not blamed for not going to Jerusalem to worship, though all were commanded to go thither: No necessity is sufficient to dispense with a moral Law: is it not a moral duty to worship God? swearing is a part of instituted worship, but merely natural or moral, as you call it: we need not be enforced to do that which is natural; an oath that is detrimental to a particular Law, must be kept, Psal. 15. 4. I grant it, if it be in that or the like cause, but not in all causes that can be named: for, what is not lawful to swear, is not lawful to be done because they have sworn to do it. No hunger can make stealing no stealing, Proverbs chap. 6. vers. 30. We allow not men when they are hungry to take that which is not their own; yet we say, that which in itself is stealing, may lawfully be done without sin, if the hunger be of that extremity as to endanger life, and no other help or remedy can be had, than it is not stealing; yet restitution is to be made, to affirm it is stealing, is to maintain that a man may sin to save his life; (if I ought to break the Oath, I am not forsworn to do it) when two duties come together at one time, and I cannot do both, the one for that present ceaseth to be a duty▪ this was David's cause it eating the showbread; no man may tell a lie nor commit any sin to save his life, and that men should take such oaths as are so intricate and disputable, I would see Scripture for; I read an ●ath is to put an end strife, but not to begin one, that I may swear what I shall do for the future is not so clear as some would have it, if it be a duty, a restriction is as perfect or included as this you grant, I may swear I will protect and defend the Magistrates person, &c. but not in evil: if he after set upon me to rob and kill me in the highway, I will kill him rather than be killed, the Law counts this no murder: if this be granted the whole argument is granted. For he is as much a Magistrate in the highway as in another place, and if he may be resisted in evil in one place more than in another.  
In small matters (therefore in greater) if men bind themselves by oath, it concerns every one to take heed what they do, to have a good ground for taking them▪ and great heed lest they break them. It is no slight matter to do and undo: if lawful, it is a sin to break it; if unlawful, it was a sin to make it. I heartily wish that men were more backward in taking them, and more forward in keeping them, if they can can keep them without sin: if lawful, to swear and not to keep it is a great aggravation.  
Remonstrating against proceedings of Parliament, if it be your duty to Remonstrance against the just proceedings of the Army, why may not they Remonstrance against evil proceedings? wickedness in high places is worst of all, and most dangerous, Moses calling it a gathering together against the Lord, and warns the people to avoid their company, Numb. 16. after the earth opened and swallowed them up, we have more cause to say the same of you, we do seriously beseech you to recede from these evil ways, and content yourselves within your own bounds, put none in fear, we say the same to you, if you persist in these ways, your sin shall find you out, if ye suffer as busy bodies in other men's matters: this is fitly applied to yourself, who daily persist to stir up the people to sedition, it concerns those in Authority to prevent it, whom I earnestly beseech not to suffer you in the Pulpits to meddle with matters civil, or that which concerns the State▪ it is like the simple that believeth every word will believe you to their own ruin; it is a cause of conscience to maintain those I judge enemies, and whether if I look upon you to be so I ought not to proceed further: I hope they will take an order with you; but for liberty to print, I wish you as much liberty as any, the more you print, the more your wickedness will appear, three of you have written against the Army, and it is one and the same thing, you all sing one song, if not in the same words, you have spit all your poison, you cannot say no more than is in the Armies remembrances against them; we ask you no favour, be silent in the Pulpit and do your worst, you require proof of the spirits falling upon the multitude of persons, to act contrary to manifest Precepts, you would have them prove your notion, I dare say, they never said no such thing, much less alleged it to prove their practice; do you present this to make them odious? be not deceived God is not mocked, they who have usurped authority, seldom or never promoted public weal or liberty, who knows what the army's design may come to? you do not know, therefore if any ask you, say you cannot tell: we know no usurpers of Authority but the Presbyters, all this life is for their unworthy interest, one of you said in Zion college they would rather side with the King's party the Army; for then your Government will be a going on, but the Army of Sects would not do any thing for your Government, before I heard it I thought something was the matter when I heard that you spoke the language of the old Cavees, now it is apparent to all that know you, that you that oppose the proceedings of the Army are possessed with the same spirit they are.  
The Armies Principles are wicked, they that have the power is to judge, what will follow?  
This will follow, that Masters will take account of their Servants what work they do, this is the conclusion, we see it was needful to have a precedent, right or wrong, he that hath the longest sword will judge; if these Ministers judge and determine, and pronounce the sentence, the curse, what would they do if they had the power in their hands? we dare not say the blessing of the Lord be upon you, there is not any that I know desire you to say so, we know it is little worth, they have had your blessing, have not prospered, the blessing of God is upon them, God hath blessed them, and they shall be blessed, now are the faces of God's servants covered with shame, and their hearts filled with sorrow, and like to become a scorn and reproach to all the Christian world: our hearts rejoice in what they have done, you judge yourselves godly, confusion, profaneness, irreligion, now is Religion made to stink by reason of your miscarriages, unwarrantable courses, this belongs to you.  
When they have done their work he will visit them with his loving kindness and send for them home.  
It was once a crime of the highest nature to endeavour the subversion of fundamental laws, it was not the Parliaments purpose to overthrow the fundamental constitution of the government of the kingdom, or to give power to any to do it: if they would have taken away bad ones, and given us better, they had not done us any hurt: is the purposes of men laws and Rules to themselves and others? if no, why do ye urge it, if ye deny it, and if you please to try what truth is in it.  
1. It is a breach of privilege to arrest and imprison a Member of Parliament▪ it is contrary to Law, he is an enemy to the State: I grant it▪ in a cause of a particular debt the intent of the Law is good to prefer the public before a particular, better one person suffer then the kingdom, for they are many: it is the privilege to the State for the Members freely to sit, if this be the intent of the Law, the Army kept this Law: for they preserved the public before particular persons: it is a privilege to the kingdom, for the Parliament to sit and do them good, for to that end they were sent to sit, but if their sitting doth the kingdom mischief, than it is privilege to the people to hinder their sitting: reasons undeniable have been given to prove the truth of this, namely that their sitting tended to the destruction of the kingdom, therefore in hindering them they have kept the Law, and done good service to the kingdom, therefore the kingdom are beholding to them for it: also the people are not made for the Magistrates, but the Magistrates for the people: therefore they must give place or be forced to do so, when it is for the kingdom's good: the Parliaments privileges are the peoples, therefore they did them no wrong when they took them from them, and so reserved them for the people, as if all that I have is not my own, but others, when they take it from me, they take but their own▪ I know your judgement is contrary to mine, but mine is as infallible as yours: if you can prove the contrary, I will give you leave to judge, in the mean time, if you will judge what you please, I will take the same liberty: the Parliaments power which they acknowledged lawfully set over them, than their expressions and practices declare they are not enemies to authority.  
If at any time a Precept of God must be suspended with upon a necessity, yet we suppose that you will grant that this necessity must be absolute▪ present, clear, not doubtful, and conjectural; We grant it, and they declare it was clear to them and their Party, though it be not so to you, whose eyes the god of this World hath blinded so that you cannot see.  
The Members seized on were not mad, nor out of their wits, but sober, than the greater was their fact; and the more necessity there was to seize on them, for if they do so, when sober, we cannot expect no better, but much worse, when they are mad.  
We appeal to your conscience, if you would not have condemned others, if done as you have done; if upon the same Grounds and Reasons, I do not believe, we ought to condemn them, it appears to us they have done well.  
I desire to know if the cause did appear so to you, to be of so great necessity, and you were able in the same way to help yourselves & others, whether would you not act according to your understandings & consciences? If no, than you in effect say, that if you felinto a ditch there would you lie, and not get out; If you would use the best way for yourself and others safety, we do no more: They say, The Army are despisers and destroyers of authority, injurious, and usurpers of it; we are as fully persuaded that they are lovers and affectors of it, securers and Saviours of an authority from being useless in good, & from being lost. You say, We are bound by oath to preserve with our lives & estates, the privileges of Parliament and Covenant; were you of this mind, when you Petitioned the Parliament, you might be free in Person and Purse from any part of the charge of this war: When I heard of that Petition at the beginning of this Parliament, I thought it was either covetousness or hypocrisy to be freed both in Person and Purse, and yet so vehemently press others; to both, I desire those in Authority to consider, that you may according to your ability bear the burden with the rest: Geree asketh, If the High sheriff because he hath power to rescue one whom he in his conscience knows is unjustly sentenced to death by the Judge, &c. I ask him, If the people did well or ill, in rescuing Jonathan that he died not, 1 Sam. 14. 45. If a man's life is endangered in a legal way, though unjustly, he nor others may not rescue him; the command of Authority, if legal, are obligatory to do, or if unjust, patient to suffer.  
What, for not obeying unlawful commands, God hath given them no such power, for they are for the praise of them that do well, therefore it's not God's will that we should be destroyed for doing well; If ye do well who will harm you, 1 Pet. 3. 18. Therefore they have no authority from God to do it; You must submit and suffer▪ not resist, as servant duty is, 1 Pet. 2. 18, 19 So in higher powers we may not resist, 1 Pet. 4. 15. if God hath given him no such power, if I resist, I resist not the ordinance of God, nor the power of God. If I can avoid it, do not I increase his sin, and am guilty of my own death?  
If I must suffer and not resist, if the Magistrate will take away my life unjustly, it's not lawful for me to make an escape from the present danger? if not, nor may a servant do so; I, according to your opinion must be so.  
New Lights tell us, That we need not suffer, but when me are evil doers; We say, He need not if he can help it, if he cannot, there is necessity for it; This was not the doctrine of the Primitive Churches that you affirm, was not the Doctrine▪ of Christ, That we are to suffer for for well doing, when we may lawfully prevent it; Did not Paul use means to escape when he was let down from the window in a basket? So the Church met privately because of the Jews: the Saints suffered and they could not help it. If a servant in strength can preserve himself, he runs himself into a greater inconvenience by reason of the Magistrates power, which he cannot prevent, the Christians when but a few were helpless, and so suffered, the Waldenses were so persecuted by the Pope's power that they fled into the mountains, where on hundred died in a night with hunger, and cold, and much suffering, they, had they after gathered themselves together with bows and arrows, and fled and took the vantage of a narrow passage, the Pope's Army was twenty thousand, they were divided in two or three Companies in their pride, but the Christians was glad they were not all in a Body: At the narrow passage they shot, and slew so many of their enemies as they were put to flight. In their slight on the mountain of Piedimont God sent a thick Mist that they could not see before them, so that they fell from the edge of the mountain and broke their necks▪ and died, Horse and Rider▪ Here God appeared from heaven and encouraged them, and gave them the victory; and at several times the Pope's Army had such ill success, that one of the politicians of the Pope's side said, that they lost ten to one of the Waldenses, and that if the Pope did not cease Warring with them it would in danger the loss of the Pope's Dominion, so that the Pope was glad to make peace with them; and each side consented to Articles. See the History of the Waldenses, and Abbigenses, written by Luther. So the Thabirites in Bohemia▪ under Zi●ca, John H●…se, and Jeremy Pragus, were bu●●● for heretics at the council of Constance, they in defence of them, and that they fell to wars, John Zisca was their Captain, he fought eleven pitched field Battel●, and ever conquered; they were good people, and God was with them, Connade Butherbridge in the word of Orphan●…s, these men's practice God owns, but you condemn. Also▪ suppose a Thief beset me to rob or kill, am I not to escape from him if▪ I can? Shall I suffer myself to be killed, or robbed if I can help it? Thy Princes are rebellious, and companions of thieves, every one loveth gifts, and seeketh after rewards; they judge not the Fathe●lesse▪ neither doth the cause of the Widow come unto them, Esay▪ 1. 23, 24.  
That were to take away the opportunity of martyrdom, not to suffer its rashness, self murder, to die if I can help it, either by strength or escape, to preserve myself is a duty, and a sin to neglect it.  
You say you are against murdering of Kings, if you be for murdering of other men's, I should oppose you in that, for I hold it not lawful to murder any man, no more do I believe do they. So you say, They are treacherous, perfidious, unjust, and their dissimulation is without comparison; to all your hard words and railing accusations; for answer, see Jud. 9 14, 15, &c.  
The King demanded but 5. Members, a small number to those secluded by you, and it was voted Treason, a breach of privilege; but this of the Armies seizing on so many is worse: the 5. were unjustly accused, these justly▪ therefore the King did ill, and the Army well; these were let alone long enough, if they should have let them alone, hoping they would do better, what help had we, if they proved otherwise? what good have they done us, can a blackamoor change his skin; no, nor can they that are accustomed to do ill, do well, forsake the foolish and live, Eccles. 4. 13. if they had not then seized on them, they might for aught they knew, miss their time, and proved two late▪ there was no reason to put it off to the adventure, when we may be sure, and freed from the fear and danger itself, you judge the seizing on them, to be unjust, and unlawful; but we judge it just and lawful, you would have them to be let alone; we believe their liberty is the destruction of the people of God and the Kingdom; you allow us no remedy, in no cause of danger to help ourselves; we believe it is against Nature, Reason, and Religion, to have away of preserving ourselves, and not to take it, and that it is not wisdom to choose that way that is least safe. A prudent man forseeth the evil, and hides himself, that is, he useth means to escape it, its wisdom and prudence to foresee an evil, and prevent it; but the simple pass on, and is punished, he believes all will be well, and he is punished. Proverbs 23. 3. I know what we call good, you call evil, and what we call evil you call good: therefore so let it rest, till you have the longest sword, and then we will give you leave to decide it: the longest sword you know is ever Orthodox in whose hand soever it is. They cast contempt upon the Parliament, they do not, nor need not cast none upon them, nor change them with any thing, but that which is true and known to the kingdom long before: threatening to put a period to the PARLIAMENT, Would you have them continue perpetually, if they should be let alone, they would have sat until themselves had been destroyed, and the people ruined, it's a great grief to you that this Parl. on which you have bestowed so much falsities and flatteries, for so many years together to convert them into Presbytery, that they should be removed & put to a period before they have effected your design of setting up Presbytery withal the Iron instrument, and monopolised all the living and preaching into your hands▪ it grieves you to the very heart, because nothing less can satisfy your scruples, and where to have it now, you know not, but be content, it's well ye may scape & be quiet, seeing you are Cavies, and are possessed with the same ipirit that is in the worst Malignant, and spit as bad poison.  
The Parliament put the sword into their hands not to destroy themselves but the King's party and enemies of the State; then they gave them Commission to destroy themselves, for those they seized on, if not all the most of them proved both; Therefore instead of seizing on them, they might have destroyed them by the authority of the Parliament; the Kingdom do not approve of what you do, its like they will when they understand it, & see the fruit of it: seeing God approves of it, if the high Caves the presbyter and the low Caves the malignant's descent, we are content, the best I doubt not but will be satisfied.  
Sins against the City in marching through it with bays in their hates, Why not through the City as through another place? What sin call you this? In what place of the Bible may I read that this is a sin? taking the Tower putting in a new lieutenant, &c. Who might better do it then the general? Impeaching and imprisoning some Aldermen, &c. the great Cavies must suffer as well as the poor ones: Would you have them not to be punished? Or would you have as many punishments, one lesser than another, as there are degrees of riches, honour and greatness? taking away the sheriff, It had been better for the City if it had fewer such Members, unreasonable demands of money in such sums, none judge it unreasonable but Cavies ignorant and corrupt men, against the Kingdom by taxes and free quarter: ye see, to starve the Army is agreeable to the judgement and conscience of the Presbyter, Is it unreasonable for them to eat, or to require the money that is their due to keep them? little sums will not maintain a great Army; the Army had not now had a being if it had not been for you and your brethren the Cavies, and then they would have had no taxes, sums nor freequarter; the enemies of the Army judge all the army hath is to much; if the Presbyter were to set down the sum it should be a little one if any at all. It's like if there sums had been denied, I would have given my consent that they should have fetched it, and if they be hungry and cannot get victuals, that they should come into our houses, and take it whether we will or no; and I believe it is as lawful as it was for David to enter into the house of God, and eat that which was not lawful for him to eat, Do not think you will approve of this doctrine, but I care not whether you do or no, so long as God doth, as you may see, Matt. 12. 1. 2. 3. 4. Iudg. 11. 20. 21.  
Possessing yourselves of the gates of the City, the City is beholding to them for that, it was an act of love, if they had not done it, its like they feared they would have killed one another, or effected the destruction of the City; decay of trade, Who have undone the Kingdom and caused so much loss of blood and treasure, and decay of trade as the King and his party▪ the Bishops and their Priests, Mr. Presbyter, &c. must be considered in this work? Who but the Bishops and the Priests in their pulpits have set the Kingdom together a fighting, sending Messages to the house prescribing them a time to answer? the Parliament were something slow they need be quickened. I perceive you are not of their minds that conceit they waited on them too long, and so continued (or permitted) them to sin, yet they must be let alone; to let lose a lion & a bear is not so dangerous to the people as your principle is, it is so large and dangerous in denying, that they are countable for what they do. Dan. 5. 20. The foundation altering the foundation of Government, are the laws, are not some of them unjust othersome ill framed: are there not tricks in Law that occasion long and chargeable suits? the law makers are not perfect, by experience men so the inconveniences of them; it's no injustice to alter for the peace and welfare of the Kingdom; God was pleased in his Government to change some laws, and must not ours admit of no change the people's judgements & dispositions change: do you think so much blood hath been shed, and to have nothing changed? When the righteous are in authority, than there will be a great change; if a new model of Law and Government be best for the Kingdom, there is no hurt done.  
The Army say one thing, and do another, I cannot tell what they have said▪ man doth often do so, God is unchangeable, its suitable to him to be of one mind, and not to be turned, Iob. 23. 13. 14. they should not say and promise to do that which they cannot do, or may not lawfully do: it's a fault to say it, but a greater to do it: promises that cannot be kept without sin, are better brook then kept: as the vow of single life; David said he would destroy Nabal, &c. but he did well to unsay it again; we may not neglect doing good, though not engaged by promise, nor do evil, if engaged by Covenant.  
There is not a word of toleration in the Remonstrance, the fittest place for that is in the Agreement, they make the profession of Religion stink, the injustice of your accusations cause you to stink. I could discover the unjustifiablenes of your charges; but I count them not worth the answering, you say they walk by providence without a precept, the providence of God is often pleaded in justifying your way; it's an observation not a rule, I am confident they do deny that the providence of God is not the rule and ground of their actions, much less contrary to the word; the ground of their actions is the word of God, and if they had not acted by counsel, they had not done that they have; it's but a false accusation, they observe both. The rule of the Word of God, and the rule of his providence, God is seen in both: the providence of God declares his will as well as his word, although not in the same way; by his providence we come to see his will. Christ would have us to take notice of a small matter as the falling of a bird of half a farthing, Matt. 6. He that is wonderful in counsel and excellent in working; God doth instruct him to discretion doth teach him, Isa. 28. 26. 29. The way of man is not in himself. Ier. 10. 23, man's goings are of the Lord. Pro. 20. 24. If two Armies fight, and the one get the victory, doth not God by his providence declare, that it was not his will the other should have the victory. See Jeremiah 1. 9  
That Sedgwicke should condemn the Armies proceedings, and so suddenly exceedingly justify them; the providence of God herein, is more to be observed then what he hath said. When Abraham's hand was stayed, it did appear it was the will of God he should not kill his son. When I know one is dead, than I know, and can say, it was not the will of God, that he should live any longer: So when two fight and the one is overthrown, by that I know, it was the will of God he should get the day.  
We have withdrawn from you as brethren, that walked orderly, which should something affright you, though you be good soldiers, and will, if you be spiritual. This, We (as I am informed) are the Presbytery that met in Zion college, where Calamie. with the black guard, were commanded not to come at the Army, lest they should honour or countenance the Army. When you have done all you can, its one of the Pope's bulls, informer times, it did something fright the simple, but the wise laugh at it: The curse causeless shall not come, Prov. 26. 2. Our God will turn the curse into a blessing. Nehe. 13. 2. The more of your curses, the more is our comfort, none but children and fools will be troubled at any thing you can say or do, there's no difference between the Pope's Bull and yours.  
Since against the Ministers in taking away Tithes to starve them; It seems, though you would have the Army starved, you are not willing to be starved, it appears you have some love in you, 1 Peter 5. 1. 2. Neither is it sufficient for you to writ yourselves Pastors, & Ministers of the Gospel, as you do: seeing you are not so, have you any other Ordination then that you have received of the Bishops, and of each other of yourselves. Can he that hath a false ordination, or none at all, make a true official Minister, that will not endure the trial, nor will it prove you to be the official Minister and Pastors of Christ, if ye do the same work they did; no more, then if a stranger should do all that a husband doth to his wife, will prove him to be her husband, who were never married, yet it will be hard for you to prove that, to read Service, Church women, Matry, and Bury the dead, sprinkle Infants, give the Supper to the Parish, &c. is the work of the Ministers of Christ. Did the Ministers of Christ in the Scripture, perfect the Saints after this manner; nor will it prove you are Ministers of Christ▪ because of your human learning, have been at Cambridge or Oxford, and wore a rough or black garment to deceive, and to make people believe you are Ministers, you say you are the learned men, and therefore you make the people believe, you are the ministers of Christ; but it appears it is but human, not spiritual, and that will not serve; you call yourselves divines: pray what is that which makes you divines, is it because you are exercised in matters divine, or is it because you are made partakers of the divine nature; you give us great cause to question both, because the spiritual man discerneth all things: but you make it appear, that you are blind in the things of God and man, if both be true, many Tradesmen may be called divines, as well as you, seeing the reason is the same; it seems you cannot tell your own name: you are so learned as appears Esay. 44. 25. Nor will that which you call Conversion, prove you to be Pastors, for conversion, belongs to God not to men, So Psal. 78. 6. & 19 6. Rom. 1. 16. 1 Pet. 3. 23. Psal. 147. 19 20. Math. 13. 11. 1 Cor. 3. 22. It's from above, as James saith, have you not read of one Famentius, a Lay man, a private man as you call them, who in his travels converted many to the Christian faith. Many other Instances might be given. I am in haste, therefore I will present but one more. Doctor Fulke confesseth in his Confutation of the Remish Testament, of a Woman who converted a great many in the Island, where she was carried Captive: Tell me, was she a Pastor, or an official Minister.  
None were to have Tithes but the levitical Priesthood, and when that Ministry ceased, their maintenance ceased: so that to take or pay Tithes is to deny Christ in the flesh. Heb. 7. and Gen. 22. are Prophets, Ministers, Pastors, any thing, every thing, nothing.  
Mock and scorn the Prophet, false Prophets, despise the ministry of Christ, of Antichrist, false Prophets transformed, calling them Antichristian, the Parliament hath noted you to be so, and you are so; for if the Bishops calling be Antichristian, and all the Offices depending on the Hiryarchy, your Offices and ministry is a branch of the Hiryarchy, the Statute Law is against any Seminary Priest, or ecclesiastical person whatsoever, made or ordained, without or within her majesty's Dominions, by any authority derived, challenged, or pretended from the Sea of Rome, by any, or of what use, name, degree soever the same shall be called or known to be, or remain in any part of her highness' dominions, and every person so offending, shall be judged a traitor, and shall suffer as in case of high Treason. And every person that shall wittingly and willingly receive, relieve, comfort, aid and maintain any such Priest, or ecclesiastical person, shall be judged a felon, and shall suffer without benefit of clergy and suffer death, loss, and forfeieure as in case of felony.  
So that it doth appear that such as own the Pope to be a true Minister, and retain any ordination derived from him, are guilty of treason, and such as receive or maintain them, are guilty of felony and treason: and that the Ministry of England is derived essentially from the Pope, see Francis Mason of Consecration, published by Authority 1514. and Yates model of Divinity▪ page 157 printed 1622. Doctor Cranmer was ordained a Priest and Bishop by the said Pope's authority, and others received it from him. Add to this Statute the national Covenant, and see how they agree; wherein the Nation is required and have sworn to use all means according to the word of God, and their place and calling to extirpate the said Pope's priesthood, the words of the Covenant are these; That we shall in like manner without respect of persons endeavour the extirpation of popery, prelacy, and all other ecclesiastical offices depending on that Hierarchy: In which number are all the Bishops, and Ministers, by what names and titles soever they be called, or however reformed, so that to worship them, is to worship the beast, Rev. 15. 9, 10, 11. The Priests say, they receive their ministry from the Apostles by succession; they confess it comes through Rome through the Pope▪ but it's not of, nor from the Pope; ye see how hard they are put to it, to find a shift also.  
It cannot be denied, but the Bishops did ordain men Priests, a full Priest, or a half Priest, as appears by the Book of Ordination of Ministers. Many are so simple and plain naked, that they writ themselves Priest of such a place, so that you have no offices but a Priesthood; what priesthood is it? is it the Popes? are you Moses priesthood, than ye deny Christ to be come, for they were types, and that Priesthood was a shadow of it, & was to cease, when Christ the substance came. If ye have more calling to it then Uzza had, than you must burn Incense upon the Altar that is your work as appears 2 Chron. 26. 18. if you say your offices of Priesthood is Christ's Priesthood, tell us in Christ's Testament where we may read that the official ministry of Christ under the gospel is called a Priesthood; if you will I will try it out with you, and see if it do not prove you are such ministers as is expressed in the 2 Cor. 11. 13. 14. 15. Who were formerly prised by you, they prised you indeed till they came to a fuller knowledge of you and your Ordination.  
buff-coated chaplains are they the worse because they have buffe-coats, its like your meaning is, that they are not the Bishop's Priests, and have not 〈◊〉 learning you have, its like they have a more spiritual learning which is a better, we cannot but conceive something is the matter that they choose such, it may be they find that the knowledge of Greek and Hebrew is not so necessary as you would seem to make it.  
The Priests say that we know not the original, and our Bibles are not rightly translated, nor cannot be pronounced according to the original, besides in translations there are errors, no translation is simply authentical, and the undoubted word of God, we demand of you, answer if you can? how know you that your Hebrew and Greek copies are true copies is it not possible for any to write contrary to their copy, if copies may be Printed false, they may be written false, the art of Printing is not above 350 years old; can you produce the first original copy, or any of those the Apostles wrote; if no●, the cause is the same▪ and you know the original no more than those that know not Greek nor Hebrew? if you may depend upon the faithfulness of the Writer and Printer of your Copies, why not others upon those that did it upon oath, Doctor Fulke in his confutation of the Rhemish Testament justifieth the English translation of the Bible. But we receive not the truth by tradition: I would know of you that are so for Hebrew and Greek, &c. if the knowledge of the tongues be sufficient to teach those that have those tongues the mind of the spirit of God in the Scriptures or no? if yea, than all that know these tongues know the mind of God, if no, than it is but an insufficient help, and what is an insufficient help worth more than nothing, the knowledge of Greek and Hebrew is a help to Read a Greek and Hebrew Bible, because else they cannot read them. So the knowledge of the English tongue is of necessity to read the English Bible: the cause is the same: but the understanding the English tongue▪ and reading it in the Bible cannot give them to understand, the meaning of it no more than the knowledge of the tongues Greek and Hebrew though it helps them to read the Bible in those tongues, yet is not able to give them to understand the meaning of it▪ that this is so, some of them, who know the tongues confess: for Apollo was a learned man he saw the first copies of the Bible if that could have caused him to know the mind of God what need had he to learn of Aquila a tradesman (one of the laity as the Priests use to say) and Presilla his wife the mind of God as he did, Acts. 18. 26. also what is the reason that those that know the tongues cannot agree among themselves, what is the mind of God in his word, that some of you in your expositions are as contrary to each other as light is to darkness, the natural man cannot perceive the things that be of God a natural man may be, and some are learned men it's confessed, some of the Jesuits are good scholar, &c. they know the tongues, &c. than it will follow a man may be such a learned man and yet cannot understand nor perceive the things of God: Nicodemus was a great scholar and teacher in Israel yet how simple was he concerning the meaning of Christ's words, tell me then what a help their human learning is to them in spiritual knowledge in the things of the spirit; the word saith he Reveals to us the deep things of God by his spirit, 1 Cor. 2. 10. he saith not by Greek and Hebrew, if our translation be true than we can tell the meaning of it as well as you; if it be not true tell me what is that Preaching worth that is proved by a false translation, and if we must believe contrary to our translation because you say so, what is this but an implicit faith and human? and seeing you so differ among yourselves about the meaning of the word or the mind of God in it, tell me, how I may know which of you I am to believe? also you confess someone word will bear nine or ten divers significations▪ how know you which of them is the mind of God in that place, unless he reveal it to you? and if God please he can reveal it to a simple man, and God doth do so, and this is that for which Christ thanks his father, because he hath hid these things from the wise and the learned, and revealed it unto babes, the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying read this I pray thee, but he saith I cannot for it is sealed, and the book is delivered to him that is not learned, saying read this I pray thee and he saith I am not learned, Esay, 29. 10. 11. 12. neither of them can read it▪ both put it off they cannot understand it, the unlearned thinks as he hath been taught, that if he were learned in Greek and Hebrew he could understand it: but the former who was such a learned man could not do it, it's hid from the learned it's not in being learned, nor in not being learned: what then will some say, it is because God hath not revealed it to them▪ therefore they do not know it; God saith None can know the things of God but he to whom the spirit will reveal them see Ps. 119. 99 100  
The knowledge of Greek, Hebrew and English are all human learning of equal excellency, necessity, and use for the translation and Reading of the Bible: and as without the knowledge of Greek and Hebrew, the Bible could not be translated into English, so he that translated the Bible into English, could not have done it without the knowledge of the English tongue; therefore there is the same use and help and necessity of the English tongue as of the Greek or Hebrew tongue; so there is the same to be said for the French and Dutch tongue, and all other tongues and why the Greek and Hebrew tongues should be of any more use and excellency than other tongues, there is no reason to be given for it, as Aron the Priest set up the golden calf it was called a God and Aron made Proclamation, Exo. 32. 4. 5. 6. 7. 8. &c. and the people idolised it and danced about it, so the Priests have set up Greek and Hebrew as a God, and the people rejoice exceedingly in it, they idolise it and fall down and worship it, because the Priest have made a Proclamation for it and commended it for such a rare thing to help them to the knowledge of the mind of God: a golden business by custom is turned into necessity and it is in such an esteem as they do idolise it & worship it, as they they did the calf, vers. 8. because some of the Army see this Idolatry, the Presbyter is not pleased. Instead of allowing some errors, as we fear some among you endeavour an universal toleration of all Religions, it seems some errors may be allowed, do the Scriptures allow it, or are you willing to allow of a few, they endeavour for toleration for all apostates; then you shall have toleration, but that will not content you, though its doubted to allow your Religion openly, we see your principal is that you would have none tolerated but yourselves, will not you be of the true Religion, unless ye be forced to it, or are you willing to be of a false. Religion, and to think it will be a sufficient excuse for you to say you are compelled to it or do you love to see the bodies of others tortured, and their estates ruined, because they are not of your Religion.  
In stead of preserving the purity of Religion and the worship of God, we fear you are opening the door to desperate and damnable errors and heresies against the truth of God: and so for fear of letting in of errors we must keep out the truth: it is better to let in twenty errors, then to keep out one truth: for truth is more good than evil is evil: it's better to suffer errors then to persecute the truth, and the Professors of it, always by such fine pretences and glosses we have been deprived of our liberty. We have fought for it our treasure, persons and friends, and brethren's blood was laid down for to be freed from the cruel taskmasters of Egypt, the Bishops and presbyters yoke: hear you not the wife say, my husband lost his life for the freedom of the people of God. Many children may truly say, my father spent his estate and laid down his life for my liberty, and the people of God, the Parliament and Army promised us the liberty, and for this they fought, if the Army had not provided for our liberties herein, they had not given us that which their consciences tell them is our due, they had deceived us, the equity of the thing pleads for us, many of the chief of them had never been soldiers, but to break asunder this Iron yoke that was upon our necks and the Kingdoms: To what purpose think ye hath God slain so many of our enemies, Psal. 16. 8. One cause surely is, that his people may dwell quietly and safely, &c. God hath blasted them that would have kept us from our sweetest liberty. The King and his Bishops denied it to us, and God hath blasted them, those of the Parliament promised liberty to us, but did not give it us, God hath blasted them; the Synod, with the Ministry of England should have spoken for us, and they spoke against us, and God hath blasted them, many of them are as the dung upon the earth abhorred, and if the Army had neglected us herein God would have blasted them, Jerusalem is a burndensome stone, all that oppose it dash themselves in pieces, if they had neglected us it would have been their sin, grief and trouble hereafter, if they could have escaped that we had met with all, besides what persecution had come upon us by their neglect had been their persecution, besides if they had not been for us they had been against us.  
If you say ye desire liberty for the people of God, but not for others, You could not provide for the one and exclude the rest. If the Children have any bread, the dogs will have some, something is their allowance. Truth Lord the dogs eat the crumbs that fall from the children's table. Though men's mouths cannot be stopped from exclaiming against them there are grounds sufficient to warrant and justify what they have done herein: say some what liberty for all errors heresies and blasphemies, and Papists: we desire not that idolatry to be allowed publicly▪ If you can tell us how liberty for the truth and people of God may be had, that the Saints may not suffer, nor the truth suppressed, but errors heresies, &c. suppressed, and I dare venture my life the Army will gladly harken to you. He saith the Army rob the Parliament of their coercisive power in matters of Religion; you say they have such a power but we could never see you prove it.  
Let the Magistrates coercive power in Religion be debated in Parliament by a native liberty debate truly before a free Parliament, if we convince them not let them carry it: this is but a brag, this Parliament to you, and the Cavies is no free Parliament▪ speak plainly what you will stand to, make your challenge if you have the truth on your side, and see if there be not them that will debate it with you, or bring forth your strong reasons, and if they cannot be answered, by my consent you shall carry it. Answer these reasons, if you can: if the Parliament are to Judge what is truth, and what is error in Religion, than it doth follow that the Magistrate must have a certainty of knowledge in all opinions and causes in Religion, else how is he able to judge which is the truth, and if he hath not such knowledge, may he be owned fit for a Magistrate, it will be a doubt whether it be lawful for any to be a Magistrate that hath not such knowledge as his work requires: and by this rule we shall have no Magistrate at all, because no man hath ability of knowledge to determine in all causes and doubts in Religion.  
2. If the Magistrate is to determine what is truth, whether it will not follow that we must believe and live by the Magistrates faith, and change our Religion at their pleasure, and if they will approve of no Religion, it seems we must have no Religion at all: the Saints in Scripture are commanded to worship God, whether the Magistrate like it or no, see Mat. 28. 18, 19, 20. Heb. 10. 25. Acts 45, 18, 19, 20. 23. Acts 5. 20. 22. 28. Contrary to authority, Acts 17. and 18. 49. Dan. 13. Acts 4. 5. 48. Acts 17. 7. Acts 40. 4. 19 29, 40. Acts 21. 30. 31. If the Magistrate as a Magistrate may lawfully punish those that they are persuaded in their consciences are erroneous, and heretical, than Queen Mary and her Parliament did well in burning the Martyrs, for they in their consciences were persuaded they were so: If the Magistrate have power in spirituals, why call you not him a spiritual Magistrate, the Magistrate hath his power from the people, and then it will follow that the people as a people have originally as men a power to govern the Church, to see her do her duty to reform and correct her; and so the Spouse the wife of Christ▪ who is a King's daughter, and a Queen must be whipped or corrected according to the pleasure of the world, who by wickedness, 1 John 5.  
3 Are they to make laws concerning Religion, or to appoint any material prisons for Blasphemers of Christ: we require you to prove it in Christ's Testament, if the old Testament is to be their rule, then see what they must do●Deut. 13. 3. 9 15. 16. you will not do so: you are to prove that Christ's Church is to be planted by violence and bloodshed, and that Christ would have men compelled by fines and imprisonment to serve him,  
4. Uniformity in Religion in the State do trouble the consciences of many, and impourish the Saints, and cause them to lose their lives, for laws concerning Religion catch the best men who make conscience▪ witness Daniel & the three children, men in zeal for Religion persecute Christ, and think they do good service when they kill them, if they must judge what is truth, we must always be persecuted, they will call truth blasphemy; the truth hath but a few to own it, the world are like to outroot them, and then we are judged and noted heretics and must suffer: the army desired persecution of the truth and people of God might cease: they saw the name of settling Religion to be but a pretence to establish error and persecution, and that so long as laws were made concerning Religion, the Kingdom could not be quiet, they are against suffering of errors as much as you, they desire some might be appointed to write against errors, they knew that the judgements and consciences of men do so differ, that it is not possible they could submit to one way of Religion, and that we ought to do as we would be done unto: if one man is to be punished for his errors, than all men must be punished, because no man is free from error: all truth is not among one sort of men: there is no man doth judge his own judgement erroneous; they that now hold errors, may hold the truth: if there were no error, it could not be known what is truth, or not be so glorious, it is not in the power of man to believe what he will, and as he will: the mind of man is persuaded with great reasons (truly so or so apprehended) will he, nil he, if he should do contrary, he should do contrary to his own judgement and conscience, which God forbid, Rom. 14. They could not see it, that it was fit to make such sole Judges in matters of Religion, who are not infallible, and as liable to error as others; they could not find a man that could show his authority from God that he should punish with corporal punishments men for their errors: if ye say that every man may live as he list: had not he as good live as he list, as live as you list; but, we are bound by oath to a Reformation in suppressing of errors &c. but it is to be according to the word of God, not against it. Show us the pattern in Christ's Testament to punish such as hold errors with corporal punishment: then errors must be suffered. Woe must suffer that which we cannot help, necessity hath no law: it is no more in our power to hinder errors than it was in the Bishops, power to hinder men's speaking and writing against them: if you can say to the blind and set, open the eyes of their understanding; expel the darkness that is in men, and command the heart and reform it, and descry the vain imaginations of men's hearts, and prevent Satan's suggesting error into men, and hinder men from speaking each of other, and place light in the soul, and give the holy Spirit to men to direct and reform them. If you cannot do these things, you cannot suppress errors, than errors will prevail if truth may be suffered, it will prevail against errors: If they heart 〈◊〉 Moses and the Prophets, neither will they be persuaded if 〈◊〉 rise from the dead, Luk. 16. 31. See 2 Tim. 2. 24. 25, 26.  
If you say the Magistrate are not fit to judge, than they are not fit to punish for they know not what, it's like the Priests desire to judge and determine what is truth and error, and what the punishment shall be 〈◊〉 each error and the Magistrate to be the executioner, and so they be, the judges, and the Magistrate the Hangman, is not this an honour to them▪ and ●o the Magistrate must in his blind obedience do as they bid them, though they do not know whether it be right or wrong: We require Scripture to prove that you are to appoint and determine what is truth and error: you are our enemies, must we put out our eyes, and see by yours? you are as liable to err as others, your seat is not the infallible chair, you turn with the wind, if the cross, Surplis, mass-book, episcopacy▪ &c. be in fashion, you will justify them all to/ be jure divino, or at least lawful if the tide turn, than you turn, and if the tide tum again, we may guess where we shall have you: and yet you would have all that differ from your presbytery arraigned at your bar, before your dreadful tribunal: to receive your reproof which is sharp and terrible, it will strike through our liberties, states and lives: your argument is authority what you say must be an oracle to be believed of all men without opposition or c●ntradiction what is contrary to you, is heresy ipso facto, to be punished with faggot and flaming fire, what you (approve is Catholic) condemn 〈◊〉 heresi●, you have been above this hundred and twenty weeks a heating the oven for your heretics you expected by this time to have been as the old trade of persecuting now your oven is ready, you want no will but power to catch them, and to cast them in: We had as live be under the Pope, as under the power of your presbytery, are you gentle towards all, 2 Tim. 4. 2. Luk 9 54. 55. Your weapons are carnal, 2 Cor. 10. 4. To what purpose are we to have Bibles in English, if contrary to our understandings of them? we must believe as the Church believes, whether it be right or wrong: we had as lief that a patent should be granted you, that all the Corn and Cloth should by you be monopolised, and that you measure it out to us at your price and pleasure (which were intolerable) as that you should appoint and measure out to us what and how much we shall believe and practise in matters of Religion. In my judgement your judgement is a lie, will ye compel me to believe a lie, or to do that which I believe is sin? there is not the least reason to counsel in England can enjoy their rights and Liberties so long as any one Religion is set up, and men forced under great penalties to be subject to it. So much for this time, I intend you more when you write again, when you bring forth your strong Reasons.  
FINIS.