The Northerne Subſcribers Plea, re-inforc'd.
THeſe Conſcientious Non-ſubſcribers, who in the Title Page of their Plea beare the World in hand that they much deſire ſatisfaction, and in the entry of their Appendix ſeeme to be very eager of it, by pointing out an expedite way to thoſe who may pleaſe to undertake the buſineſſe; That it may yet further appeare it was not a deſire to contend, but a care to proceed upon a cleare ground, which put them to a ſtand about the Engagement; yet theſe very men tell us betwixt their**Fronti nulla fides Juv. Title and the Appendix, viz. Pag. 68. That now it would be conſtruable thoſe courſes (even all endeavours after their ſatisfaction) are held to defend themſelves who are pre-engaged, and to decoy others into the ſame trap with them, rather then to ſatisfie Conſcience, daſhing downe at once by this profeſſion of their thoughts, all their pretences to ſatisfaction, as men reſolved to faſten the deſigne of deceiving, as an odious Vizzard, upon the moſt brotherly and Chriſtian intendments and eſſayes that can be drawne from any man to that end, like thoſe Priſoners who paſſionately deſiring a releaſe, yet out of a ſullen or a jealous temper doe avowedly interpret every mans endeavour to that purpoſe as a deſigne upon them, to make them greater ſlaves. Prepoſſeſſion is a very tough and intractable humor, and Apologies ſometimes harden and inrage the perſecutors of innocency; Why, what evill hath he done ſaith Pilate? and they cryed out the more exceedingly, crucifie him, Mark 15.14. Now although upon this account it may be thought too late, or to little purpoſe to emit any Plea for the ſatisfaction of diſſenting Conſciences in point of ſubmiſſion to the powers in being over us, yet that we may not be wanting to our owne Conſciences, or the ſubmitting Conſciences of our friends, in juſtifying their ſubmiſſion2 as conſcionable indeed, we thinke our ſelves bound to take the weight of thoſe exceptions laid againſt our Plea, by thoſe Claſſicall Authors, as turning the ballance clearly (in their eſteeme) againſt that obedience which we contended for, as due from us to the preſent Authority; we then profeſt not to undertake the**〈…〉〈 in non-Latin alphabet 〉. Athan. ſatisfying of Conſciences, Pag. 13. our end was to acquit our ſelves from the imputations of time-ſerving, and‖‖Nil-bonum niſi quod rationabiliter bonum, Jo. 13.17. blinde obedience, in owning or taking part with thoſe few heads and ſtayes of our Tribes, kept together by the Providence of God for our ſupport in this ſtrait of time, thoſe few graines not‖‖Amos 9.9. fallen to the earth in this ſeaſon of our Nations ſifting, that it might not be preſumed, or concluded (as commonly it uſeth to be) that there is little conſcience in any, ſaving in thoſe who put themſelves on the ſuffering ſide, ſeeing men generally at a loſſe, we made ſearch after our duties, and then made**Intellecta licet pro re, pro tempore fari. Mant. knowne to the world, that we found upon ſearch to have influence on our Conſciences; how farre theſe undertaker•have weakned our Plea, as to its eſſentials, who thinke they have driven conſcience and reaſon out of every line of it, ſcarce leaving one ragge to cover the Subſcribers nakedneſſe,〈…〉〈 in non-Latin alphabet 〉. Heb. 5.14. after examination we ſhall cheerfully ſubmit to the judgements of all thoſe, who by reaſon of uſe, leave their ſences exerciſed to diſcerne both good and evill; ſometimes we are charged as ſenſleſſe, other times as religionleſſe, but to us it is a very‖‖1 Cor. 4.3. 〈…〉〈 in non-Latin alphabet 〉. Synes. ſmall thing that we ſhould be judged of mans judgement, we muſt ſtand or fall to another Maſter; if we beare not the ſame reſpect and conſcience to the truth in this our defence, which theſe Miniſters pretend to, in making up their judgement againſt us, and if we labour not to approve our hearts and waies to God in our preſent obedience to the Powers that be,Job 11.11: as much as others doe in diſ-obliging themſelves at this ſeaſon, he, who is the diſcerner of all hearts ſhall not he judge, and he who knowes vaine man, ſhall not be conſider it? We ſhall begin our reply where their firſt exceptions are commenc'd, and that is againſt our firſt Argument; here we muſt take notice of what they grant, which is our Argument in terminis, and what they deny, which is our ſence of it, they grant the being of theſe preſent Powers over us from God, and the propoſition likewiſe upon which this is built, viz. That all conſtitutions3 of Government have their making and marring, their ſtanding and falling from God: This they ſay proves our aſſertion, in a right acceptation, but not in that ſence which ſerves for our turne. Therefore they diſtinguiſh betwixt events following from Gods decree, concourſe, or providence, and thoſe events which are authorized and approved of by God, we receive the diſtinction, and if it be made appeare, that both thoſe ſenſes, or diſtinct notions of events are at the ſervice of our aſſertion, then our turnes ſhall ſurely be ſerved, but the latter ſence (ſay they) concerns your purpoſe, therefore our aſſertion ſhal proceed in theſe termes, That the powers in being are from God by way of Authorization, or that he approves their being over us, that the Lord appropriates changes of Government and Governours to himſelfe, we proved in our Plea from theſe Scriptures, Ezek. 21.27. Zech. 11.8. Hoſ: 13.11. And Acts 13.20, 21, 22. which theſe Gentlemen are content to wave as impertinent to what we ſhould prove:
But Sirs, if you be content that the Lord ſhould approve of what he appropriates to himſelfe, they ſerve clearly for the proofe of our propoſition, formed to your own ſence, and evince the being of our Authority over us by way of Authorization from God, if the Lord commands the diadem off mens heads, removes the Crowne, ſets up or exalts him that is low, and abaſes him that is high; if he cuts off thoſe who were given for Shepheards, gives his people Judges, raiſeth them up Kings; grant that he never intitles himſelfe to the thing hee diſ-owns, and then all theſe things are from him by way of Authorization, when God ſaith, I exalt this man, ſhall wee ſay; he approves not of his exaltation? Jer. 27.6, 7.I have given all theſe lands into the hands of Nebuchadnezzer, and all Nations ſhall ſerve him, ſaith the Lord. I, but it is unlawful to ſerve him, ſaies man, for God doth not approve of this his gift, doth not warrant this mans Authority as a divine Ordinance; thus man becomes more wiſe and jealous then the holy one his Maker; Well, to our caſe then, the ſwaying powers amongſt us, are they of Gods lifting up or no? has he given the Kingdom into their hands, or may they ſay our own hands and power has gotten us this greatneſſe? and laid the foundation of this eminency? not the latter, The holy one will have the living to know that the moſt4 high ruleth in the Kingdom of men, and giveth it to whomſoever he pleaſeth, and ſetteth up over it the baſeſt of men, Dan. 4.17. If the Lord himſelfe hath raiſed them up, we dare not thinke but he approves his own act, they tell us, that God may be intitled to their power, as it is a**Pag. 2. and 8. natural force or inergy, or in reſpect of its metaphyſical exiſtence, and no otherwiſe, but we take Majeſteriall power or dominion to be a thing of a clear diſtinct nature and conſideration from Phyſical Energy, and ſo we beleeve do the Miniſters of Lancaſhire too; Dominion is a judicial power, or‖‖Jus imperandi Pſa. 72.8. Gen, 1.28. 〈…〉〈 in non-Latin alphabet 〉jus et dominium ac aeuthoritatem denotat, &c. Mercer. 〈…〉〈 in non-Latin alphabet 〉&c. Chryſ. in Gen. 1. jus in creaturas Deus homini dedit & ſtitit illas coram homine ut ſiſti ſolēt ſubditi coràm novo principe inaugurando et accipiendis mandatis ejus atque〈…〉〈 in non-Latin alphabet 〉ſuit figonum dominii et imperii. Polan. Syntag. li. 5. ca. 35. the word〈…〉〈 in non-Latin alphabet 〉ſpeaks no leſſe. See Gen. 42.6. with Pſal. 105.22. — 144.13. Dan. 7.27. Eceleſ. 9.19. Pſal. 8.6. morall right to rule; the Lord in tranſlating Throns and Scepters, ſhifting principalities from hand to hand, and poureth ſupremacy from veſſel to veſſell, he does more ſurely then give men a naturall power to grow great, this he communicates as the Author of nature, but as that God whoſe Kingdome ruleth over all, he diſpoſeth of Dominions, modells, and breakes againe frames of Government, and ſtil continues his Ordinance amongſt the ſons of men. When God as ſovereign of the world, lifted up Nebuchadnezzar over Judah, he did not only enable him with power to conquer that people, but gave him a right of Dominion and rule likewiſe, we cannot perſwade our ſelves that he would have commanded the remnant of his people of ſerve him, or have promiſed that it ſhould be well with thoſe that did ſerve him if it had been otherwiſe; beſides this, Nebuchadnezzar made Zedekiah, Jehojachins Uncle King in his ſtead, 2 King. 14.17. which delegation ſtood approved, as his act who had royal power**Nil dat quod non habet. to give, for when Zedekiah endeavoured to ſhake off Nebuchadnezzars ſupremacy, the Holy Ghoſt ſtiles it, a Rebellion againſt that King, and Ezek. 17.16. the Lord threatens him ſeverely for it, as I live ſaith the Lord God,Verſ. 20ſurely in the place where the King dwelleth, that made him King, whoſe Oath he deſpiſed, and whoſe Covenant hee brake, even with him in the mideſt of Babylon he ſhall dye; So that God ownes the making men Rulers, as well as the raiſing of them from the duſt, 1 King, 16.2. this was his word to Baaſha, I have made thee Prince (or Ruler as the word〈…〉〈 in non-Latin alphabet 〉is rendred5 2 Sam. 7.8. 1 Chron. 5.2. ) over my people Iſrael, and this is that we contend for touching our preſent Powers; their right inforo humano, to rule, cannot be leſſe then Baaſhaes was, yet he is regiſtred for a King of Iſrael, and inforo Divino, it is as great, the high Diſpoſer of rule and power having poſſeſt them of dominion, which proceeds from him by way of Authorization (as we have proved) if it be his gift, the ſumme then is this.
1 That God approves of what he hath given into the hands of our preſent Powers, what he hath given he is pleaſed they ſhould have.
2 That they have more given them then a naturall Power of force from the Divine concourſe, viz. Dominion, or power of Rule, therefore both the members of the diſtinction (as we preſumed above) are ready to ſerve our turnes, God having diſpoſed of the Kingdome into their hands, hath in ſo doing given them dominion, yea though it be acknowledged for to gratifie any man (as it might without impeaching their power of right) that by reaſon of ſome in-direct and injuſtifiable actings, or courſes in themſelves, or thoſe who have been inſtrumentall to their lifting up, that they are not by him, as Hoſ. 8.4. and that the Lord knew it not, viz. approved not the wayes of their exaltation; yet we ſay, notwithſtanding the ſinfulneſſe of men as to their agency in the buſineſſe, Promotion commeth neither from the Eaſt, nor from the Weſt, nor from the South, but God is the Judge, be putteth downe one, and ſetteth up another, Pſal. 75.6, 7. Diſcernendum eſt inter jus Dei quod in res bonas nunquam amittit à quibuſcunque& quomodocunqueteneantur & inter judicia Dei quibus bona ſua ſic diſtribuit, ut in eorum acquiſitione & uſu, vitium hominis aliquando concurrere permittat ſic, igitur de acquiſitione quorundam regnorum eſt judicandum: Pareus.
And ſince we perceive the over-flowings of your Gal in this controverſie fall mainly upon the corrupt intereſts of perſons, and their indirect wayes of compaſsing power and dominion, we ſhall propound and aſſert ſome particulars tending to the clearing and elucidating the matter in debate betwixt us, and which may happily make way for the breaking in of(a)(a)〈…〉〈 in non-Latin alphabet 〉. Naz. Orat. 12. convictions upon our Conſciences, if you undertake to perſwade us, the truth is otherwiſe.
61 Our aſſertion is this, that God may, and oft times does diſclaime the intereſt and aimes of perſons getting into power, and yet owne the power in their hands as his Ordinance. This will be evident from the inſtance of Nebuchadnezzar, God gives him a charge againſt an hypocriticall Nation, and uſeth him as a rod in his hand to ſcourge his people; howbeit he meaneth not ſo, neither doth his heart thinke ſo, but it is in his heart to cut off Nations not a few, Iſa. 10.6, 7. God by no meanes(b)(b)〈…〉〈 in non-Latin alphabet 〉. Synes Ep. 57. approves of that Tyrants aime or end, nor of the bitterneſſe and haſtineſſe of his people, who came all for violence, Hab. 1.9. yet he approved of the power and dominion in Nebuchadnezzars**ver. 12, 17. 1 King. 16. hand, as his Ordinance is cleare, Jer. 27. where the people are expreſly commanded, to put their necks under his yoke, and to ſerve him.
2 We aſſert, That God may, and often times doth diſclaime the meanes and ſteps whereby ſome men are raiſed into the Seat of Authority, and yet authorize their being there; we have pregnant inſtances enow to prove this, that of Baaſha which we toucht upon before may ſuffice, the Lord approved not of his killing Jeroboam, whereby his way was made unto the Throne, 1 King. 16.7, yet he owned the power in Baaſhaes hand as his Ordinance, I have made thee, ſaith God, Ruler over my people Iſrael, verſ. 2. And hence we might deduce thus much for the information of Gods Servants living under ſuch diſpenſations, that they may lawfully own Magiſteriall power in the hands of ſuch intruders, ſince the Lord himſelfe ownes it, and in this our new Annotations, Rom. 13.1. will ſtand by us, It is juſt and equall ſay they that man ſhould approve and tolerate that which God himſelfe approves and tolerates; herein we(c)(c)〈…〉〈 in non-Latin alphabet 〉. Chryſoſt in Rom: 13.3. acknowledge Gods ſupreame right, and yet we deeme our ſelves acquitted of mans guilt, unleſſe we conclude the ſins of Baaſha chargeable upon all thoſe that ſubmitted to his power, but of this we ſuppoſe the Miniſters of Lancaſhire and Cheſhire will ſay,〈…〉〈 in non-Latin alphabet 〉, God forbid.
3 Thoſe who undertake to prove this, that God diſ-ownes the aimes and intereſts of thoſe now in power amongſt us, muſt evidence their ends to be uncapable of divine approvall, and Sirs, unleſſe you dwell in their boſomes, your arguments wil paſſe but for preſumptions, mens actings ſeldome making up more then a fallible conjecture of their ends;7 Wee have learned for our parts,1 Cor. 4.5. to judge nothing before the time.
4 Yet further, we conceive, and that upon deliberation too, it wil be very hard for theſe undertakers to find a caſe paralelling that capacity which our Commons in Parliament ſtood in before their acting in this ſolitary Supremacy, for they had then a co-equall title, at leaſt to, and a ſhare in that Soveraignty, which now they are veſted withall, excluſivè, and if this paralell be found upon ſearch into ſome American conſtitutions or other, it will be as hard a matter then, to cleare the divine diſapprovall of perſons thus acting in the like caſe, yea, or to lay downe any ſound rules whence by Analogy our preſent Rulers actings can be concluded abſolutely injuſtifiable, as the means of their attaining this power.
The difficulties therefore and intricacies being very many, wherewith ſuch as take in hand to prove the ſinfulneſſe of the meanes by which, or the corruption of thoſe intereſts for which our Government has been changed, muſt neceſſarily labour, and be intangled, and the duty of obedience to our preſent Governours continuing in full force (according to our firſt aſſertions) notwithſtanding theſe difficulties ſhould be broken thorough, ſince we ſay it is ſo hard a taske, and in our judgements infeaſible, to prove the meanes or end of our preſent eſtabliſhment evill; and this done, ſtill as difficult to prove that obedience and ſubjection are not good and neceſſary, we conclude that our wiſdome, as well as our ſtrength will be to ſit ſtill, and humbly to acquieſſe in the**Mr. Burroughs rare jewell of Chriſtian contentment. pag. 35. Prov. 22.5. providential wil of our God; Quae pertingit a fine uſquead finem fortiter & diſponſit omnia ſuaviter: Thornes and ſnares will be in the way of thoſe froward ones who ſtudy the intangling of other mens conſciences, and the diſ-obliging their own at this ſeaſon. ‖‖See Pro. 28. in Rom. 14.19,Such a work wil be as dangerous, as lyable to the exceptions of men, and as capable of his diſ-owning, who commands us to ſtudy what makes for quietneſſe, and the edifying of one another, as any change of Government amongſt us or our neighbours, hath been for many Centuries of yeares; this attempt (we thinke) few quiet and undeſigning ſpirits will be forward to ingage themſelves in; but what beſotting intereſts have wrought men to, we ſee, and ſeeing, have cauſe to bewaile, the fruits of their8 diſtempers, ſhaking and indangering the publicke bottome, that hath gone a nine years voyage for peace, and is now within view of harbor, our having been wounded is not ſo much, as that our wound ſhould be perpetuall,Jer. 15.18. — 8.15.22. — 14.19. and ſtill kept open by the ſons of peace official healers, if here you acquit your ſelves Sirs, tis well. Quiſquis vel quod poteſt arguendo corrigit vel quod corrigere non poteſt, ſalvo pacis vinculo excludit, vel quod ſalvo pacis vinculo excludere non poteſt equitate improbat firmitate ſupportat,Auguſt: hic**〈…〉〈 in non-Latin alphabet 〉. Clem. Alexan. ſtrom. l. 5. pacificus eſt.
Wee have inſiſted ſomewhat largely in our rejoynder to that exception (commenc'd againſt our Argument) touching the being of the preſent Authority over us from God, both becauſe it is of confeſſed importance, and becauſe it much facilitates our retargation of what followes under this head. To proceed therefore,
To this explanation of our Poſition, viz. That frames of Government are reſolved by God into the peoples wills, as the immediate cauſe of their ſpecification. They anſwer pag. 3.
1 That People deſtitute of a lawfull Magiſtracie have an elective Power, in the conſtitution of Government, but ſtanding in the relation of Subjects, they have not a privative, or innovative power.
Wee Anſwer, if at any time people are enabled to chuſe what forme they will be governed under,Anſw. then when neceſſitated, they may lawfully innovate, the very being or ordination of Magiſtracy for their good, warrants the one as well as the other, and though that Mode of Government from which they change be lawfull, yet power tyrannically and injuſtifiably exerciſed, juſtifies their election of thoſe meanes for their comfort and ſecurity, which the law of nature owned by the word,Grot Nunquam aliud natura, aliud ſapientia dicit, Juv. dictates to them, Neceſſitas enim ſumma reducit res ad merum jus naturale: Take away a peoples privative power in this caſe, and their elective power ſerves onely to make them perpetuall ſlaves, before their choyce of ſuch a Governour or Government they were free to provide for their liberties, and naturall immunities, but after their choyce made, they muſt be content, (it ſeemes) with what falls out, though to the deſtruction of theſe for ever, this is to enable people to make themſelves miſerable, and there to leave them remedileſſe, but the Lord has provided more mercifully9 for them, ordaining Magiſtracy and Order as their accumulative freedome, not deſtroying by his poſtuate inſtitution, what by that generall Statute, that unreſtrain'd Charter, the Law of Nature, he had before granted to them, yet if a people have no greater cauſe to deſire a change of Government amongſt them then Iſrael had when they cryed,‖‖〈…〉〈 in non-Latin alphabet 〉, 1 Sam. 8.19, 20. 〈…〉〈 in non-Latin alphabet 〉. Joſeph, Antiq. li. 8. Act. 26.18. Make us a King, we ſhall never plead their excuſe in endeavouring it.
2 They ſay, Some kinde of Governments are unlawfull in their owne nature, ſo is that of the beaſt, Rev. 17. and the ten Kings giving their power and ſtrength to the beaſt, theſe cannot be ſaid to be approved of God.
Anſw. 1. The power of thoſe ten Kings, or Kingdomes, is lawfull in its owne nature, the text notes its abuſe, and ſuggeſts thus much to thoſe that alledge it, viz. That regall Government is apt above all other modes whatſoever for the ſervice of the beaſt; this is neither only nor alſo for their purpoſe.
2 That beaſtiall power they inſtance in, is but an equivocall power, that ſway of Satan in the hearts of the children of diſobedience, is called a power too; but what hinders this that God may not approve all civil frames of Government upon the Earth, how various ſoever? every Ordinance of man, which is confeſt to be only an Application, or a Modification of the generall Ordinance of God? Theſe are capable of his owning ſure, notwithſtanding this out-leape, or eſſay of theirs, touching a power Antichriſtian in its very eſſence, and of an helliſh Parentage; our Poſition reaches to no ſuch power, when we ſay, What kinde of Government a people doe will for their owne good, the Lord ſets his ſeale upon it. Their inſtances indeed under the next Head, and our inſtance in 1 Sam. 8, 9, 10, 12. Chap. prove that God diſ-ownes the ſinfulneſſe of their wils who are given to change, and tranſgreſſe without a cauſe, not that h•diſ-approves the Government they deſire. It is ordinary for m•n to abuſe their Liberty, and that latitude of choyce which God allowes them in things of this kinde; but to conclude, that ergo God gives not a People liberty of change, and that he reſolves not frames of Government into their wils, becauſe ſome men have, and others may ſinne in erecting new Models, and changing their conſtitutions, is like daſhing out a mans braines to cure the Megrime,10 or like that practicall Logick of Lycurgus, who prohibited the planting of Vines, becauſe men uſed to be drunke with the Grapes.
3 We ſay, That in all changes of Government the prevailing, not the over-borne Party may lay claime to the ſignature of Divine approbation; this they conceive, contradicts our former Poſition, which entitled the Peoples will to the ſpecification of Government, and the ſeale of Gods approvall; We all know (ſay they) the Peoples wills may goe one way, a prevailing Party another, contrary to it, &c.
Anſw. We need not labour much to ſhake off that contradiction which is pinn'd upon us gratis, for though the wills of ſome people, yea of moſt people, may goe one way, and the prevailing Party another way, yet we all know that the prevailing will goes but one way, and which way this will goes that way goes the divine approvall, otherwiſe we had never been commanded to obey EVERY ORDINANCE of man FOR THE LORDS SAKE, 1 Pet. 2.13. Though men may ſinne in the motions of their wils, yet God diſ-owns not the power and priviledges he has given them, but to hitch on a little.
Theſe Gentlemen fight notably with their owne ſhadowes from hence all along, till our ſecond Medium (as they call it) gives them the opportunity of a new encounter, proceeding from a ſuppoſition which is no grant of ours, nor educible from any thing we have yet ſaid, viz. that the prevailing Party is owned of God quatenus prevailing, hence they frame mountainous abſurdities and lay them to our charge, as the conſequences of our Principles; but we know that ſuppoſito quo libet ſequitur quid libet, if any Miniſter of this combination ſhould deliver ſuch a Doctrine as this, The doers of Gods will, not the hearers only may lay claime to ſalvation (the ſuppoſition may paſſe) would he thinke himſelfe fairely dealt with all, if ſome wilde Antinomian ſhould charge him with teaching, that thoſe whom God ſaves he ſaves them becauſe they are doers, or for their deeds? We doubt he would hardly bear ſuch a miſ-conſtruction, or indulge the liberty of ſuch an interpretation as this; ſo we ſay the prevailing Party layes claime to Gods approbation in the conteſts about Government among the Sons of men, but will it thence follow that we hold God approves them becauſe they prevaile? ſurely he may doe it upon another account, but whatever11 that be, their prevailency may beare witneſſe that he does owne them Pro hic & nunc, whatever the ends be that his holy will makes uſe of thoſe powers for, we make God the great Arbiter in all Quarrels, and prevailency in conteſts of this nature ſhewes us for whom he Arbitrates, 1 Chro. 5.2. Judah prevailed,(a)(a)Hence comes Gibbor Nimrods ſtile, that mighty Hunter, Gen. 10.8.9. (〈…〉〈 in non-Latin alphabet 〉was ſtrong) above his Brethren, and of him came the chiefe Rulers, but the birth-right was Ioſephs, the leaſt that we can give to Iudah's prevailency is this, to atteſt the Lords deſignement of that Tribe to beare rule, and his actuall diſpoſition of authority to it, and wil it now follow
1 That we make force the infallible umpire betwixt Parties claiming intereſt in the conſtitution of Government? or,
2 That the ſame Government and cauſe (without any alteration of its inſtitution and demeanour) may lay claime to divine approbation, as its ſtrength varieth: That Abſolons and Zimries authority were good before God during the time of their prevailence? Sirs, thoſe inſtances are not of caſes Arbitrated, but in Arbitration, David had then a conſiderable Army, when he fled from his Sonne, with which the Lord of Hoſts pleaded his cauſe againſt that rebellious Abſolon in the day of Battell, ſo when Zimries wickedneſſe was heard of, it preſently came to umpeirage, all Iſrael made Omri the Captaine of the Hoſt, King over Iſrael THAT DAY in the camp, 1 King. 16.16. and when upon the death of Zimri the people were divided into two parts, 'tis ſaid, the people that followed Omri PREVAILED againſt the people that followed Tibui the Sonne of Ginah, ſo Tibui dyed, and OMRI REIGNED, ver. 22. I wonder what witneſſe we have of the Divine Authorization of many that were Kings over Iſrael, ſetting aſide theirs and the peoples, prevailency that cleaved to them? it wil be eaſily granted that Menahem, Pekah, and Hoſea,〈◊〉Kings over Iſrael, and reigned till God cut them off for their abominations; but how came they to be Kings? what Titles had they? how neare of kin to the Scepter? the text tels us, they were Captaines of the Hoſt, men of power; and we ſay, God diſpoſed of the Kingdome into their hands; but how will this be proved? why, they prevailed, upon what ſcore, or to what purpoſe the Lord owned12 them we are unworthy to know, but owne them he did, as Kings, and his people owned them too, upon their prevailency this was the needle that drew after it the thread of Allegiance. The like we ſay touching Jerobohams and Omri's Enthronment, theſe diſſenters acknowledge, that Jerobohams reigning over the Ten Tribes was from God, only they ſay, that the buſineſſe betwixt them and the Two Tribes adhering to Rehoboham was not debated by the Sword,, and ſo the two Tribes were not the worsted and over-borne party, As if there could be no worſting or prevailency unleſſe it be by the ſword. 1 Kings 12.22, 23.True, God tooke up that difference by the mouth of his Prophet; he is not tyed to manifeſt his approvall onely one way, this takes nothing therefore from our aſſertion touching prevailency; it may be a teſtimony of Gods good pleaſure in every conteſt about the diſpoſall of power (where he interpoſeth not more immediately) notwithſtanding this. Concerning Omri they tell us, that Gods not approving him, and the people, is but a ſlender argument that he approved their actions, God ſometimes will not ſuffer his Prophets to be reprovers.
Anſw. 1. Why then do theſe men take ſuch paines to bend ſeverall Texts in Hoſea and Micah to a reproofe of them? ſuch Texts too as will then ſuit their purpoſe, when the councells of the houſe of Ahab, and the Statutes of Omri are proved to be the powers of Ahab and Omri? the ſubmiſſion of Gods Prophets to Ahab, and ſo many of Gods people to Omri would hardly have been gained if this had been to walk in the Statutes of Omri,Micah 6.16. and to keep the councells and works of the houſe of Ahab.
2 Thoſe ſinnes in the Kings of Iſrael which were of ſuch a reach and influence upon the people under them, as to involve the whole Nation in a miſerable guilt, (never as we know of) eſcaped reproofe, the ſins of Ahab, Ahaz, Jeroboham, and Manaſſeth, that were of this impli•ancy came all under the laſh, yea the ſinnes of Omri too, 1 King. 16.26. yet he is not reproved for uſurpation, though by their principles, it involves every one in his ſinne who ſubmitted to his power.
3 Tis the abuſe of Gods patience, and that line upon line he has given them, which cauſeth him to ſtop his prophets mouthes, I will make thy tongue cleave to the roofe of thy mouth, that thou ſhalt be dumb, and ſhall not be to them a man reproving, for they13 are a rebellious houſe, Ezek. 3.26. this ſin, theſe Miniſters lay not to the charge of the people, who choſe Omri for their King, as we can ſee:
In the cloſe of their exceptions againſt our firſt medium, though they thinke they have us faſt enough, yet they complaine they know not where to hold us, we doe ſo contradict and thwart our ſelves here only (ſay they) we wiſh them to conſider if the ſuperinduction of a power againſt the wills of many; yea of moſt men (which in our plea we juſtifie) be not a ſelfe-contradiction in reflexion upon that poſition of theirs, viz. Frames of Government are by God reſolved into peoples wills? And in anſwer hereto we wiſh them to conſider, that this contradiction vaniſheth as eaſily as the former, if the caſe prove ever ſuch, as that the will of the moſt people happen not to be the prevailing will; it will be hardly proved that that halfe of the people which made Omri King were the greater halfe, though they were the prevailing halfe, thus we ſee this other contradiction falls into accord without any helpe from Sancta clara, or Scotus de duno.
And now having ſufficiently (as it ſhould ſeeme) broken the bones of our firſt argument, brought to prove the being of theſe preſent powers over us from God, they proceed to give their ſence on our ſecond, taken from Rom. 13.2. and then diſcant upon it.
Firſt they tell us, if the word〈…〉〈 in non-Latin alphabet 〉here uſed for Divine Ordination bee any where uſed for the Lords Ordination of a power, which is as to the perſons comming in, and ſuſtaining it unjuſtifiable (as it is Hab. 1.12. ) then it cannot make the Text pregnant to our purpoſe.
Anſwer, We neither ſay, that the word makes the Text full and pregnant to our purpoſe, the Scripture indeed we ſay is ſo, nor doe we deny but our preſent powers may be ordained for judgement, and‖‖〈…〉〈 in non-Latin alphabet 〉&c. 〈…〉〈 in non-Latin alphabet 〉(〈…〉〈 in non-Latin alphabet 〉) 〈…〉〈 in non-Latin alphabet 〉. &c. Euſeb. praepar. Evangel. li. 8. eſtabliſhed for correction. Lord (ſaith the Prophet) thou haſt ordained them (the Chaldean powers) for judgement, this Text therefore confirmes what we have to prove, viz. That the Powers in being over any people, are Gods Ordinance, though they may be (as moſt commonly they are) both attained unto, as to mans agency, and ſuſtained unjuſtifiably thus they have not diſ-favoured our argument at all by this ſeptuagint-allegation.
14After this velitation anent the word Ordained, they come to a propoſition of ours, which (they ſay) we formed out of it, viz. In what ever ſeries of events God manifeſts his ſpeciall concurrence or appearing, that cauſe he ownes, and authorizeth mans Agency in it: This they deny, But before wee joyne iſſue, wee muſt needs gratifie them with ſome what, which they would faine know from us by the way, and it is this, why we call the powerful working of God unto events, flowing from the efficacious decree, his ſpeciall concurrence or appearing, after wee had thus paraphraſed the words, the Powers that be, are ordained of God, as the firſt and cheife cauſe of all Beings, but all Beings are not by his ſpeciall concurrence?
Anſwer, All thoſe beings we ſpeak of are, viz. All poſitive futuritions determined by him, and well pleaſing to him. Is it another contradiction to ſay, the cheife cauſe of all Beings may both generally and ſpecially concur to the production of the ſame event? When we looke back unto the years of the right hand of the moſt high God, and conſider what great things he has done in England, Ireland and Scotland, and by what means, we conclude thus, Not by might, nor by power, but by the ſpirit of the Lord, and cry grace, grace to them, intituling the ſpecial out-goings,Iſa. 41.15. and unbareings of his holy arme to theſe effects, wherein he made the worme Jacob a threſhing inſtrument with teeth to beat the mountaines like chaffe; every work morally good, all the gracious actings of his Saints and Servants are drawne forth and his creatures inabled to them by a twofold divine concourſe,Twiſt. vindic. Gratiae li. digreſ. or aſſiſtance, the one Phiſicall the other ſupernaturall, but that we ſhall make uſe of in this debate, is onely the ſpeciall exertions of his divine power, and the might of his arme unto naturall effects with his generall providence in the ſupport of inſtruments, theſe ſignall and obſervable exercions of his might in weake meanes, we call his ſpeciall appearings, or efficiency; Now to the buſineſſe.
We muſt needs tel them they do us wrong in aſſuming that for the ſinews of our argument which neither the argument it ſelfe, nor our judgements any way befriend, viz. That Gods efficatious decree, and hand in powerfull working is converſant or operative in no humaine affaires or actions, but what are in man lawfull or agreeable to the rule of Gods word; and therefore this elaborate digreſſion15 of theirs touching the Metaphiſicall derivation of all Actions, and Beings, with their morall ſtate and qualifications; and touching Gods agency in all the affaires and actings of men, without the leaſt‖‖〈…〉〈 in non-Latin alphabet 〉, &c. 〈…〉〈 in non-Latin alphabet 〉Synes. tincture of ſinne, might have wel been ſpared: we acknowledge with them that if the preſent power over us have no more from God then a Metaphiſicall exiſtence, or a naturall exiſtence, or a natural power and production by his concourſe, or co-operation with ſecond cauſes, it is diſ-owned by him with abomination, wee plead not Gods ordinary workings, but his ſpeciall appearings, in favour of our preſent Authority, as by our above mentioned propoſition appeares, though they would cajole it to ſpeake their ſence, who make no diſtinction betwixt Gods ordinary operations, and thoſe workings of his which are marvellous in al mens eyes. Surely Sirs, you may acknowledge ſome kind of language in Gods lifting up of his arme to a wonder, as well as the Pſalmiſt does in all the works of his fingers, day unto day uttereth ſpeech, and night unto night telleth knowledge, there is no ſpeech nor language where their voyce is not heard, Saith David: and if his wonders upon earth, ſpeake any thing, it is the might of that God whoſe workes they are, and his favour towards that people on whoſe behalfe, and that cauſe in which they are wrought; Hath God eſſayed (ſaith Moſes) to goe and take him a Nation from the middeſt of a Nation, by temptations, by ſignes, and by wonders, and by war, and by a mighty hand, according to all that the Lord did for you? and what followes? becauſe he loved thy Fathers, therefore he choſe their ſeed after them, and brought thee out in his ſight, with his mighty power out of Egypt. Moſes argues from the great things God did for that people to his owning of them, as about ſeven year agoe theſe Miniſters, at leaſt ſome of them, made no bones to do, when God ſhewed us any great ſalvation, or gave us any notable victory over the late Kings forces, though now the ſame preſence of God with our Councells and Armys ſpeaks nothing at all, yet we confeſſe this Plea of Gods mighty workings towards a people would be very weak if it went alone, but we plead the Law and Testimony for Gods owning our preſent Authority and their cauſe, as the witneſſe beyond exception. His workes we mention in the ſecond place as a good comment upon the word only. Having thus righted16 our ſelves, we need ſay little to their needleſſe and exhojudiciall digreſsion, only it ſeemes ſtrange to us that they ſhould inſinuate, as if our preſent Powers derived from God only as a Metaphyſicall entity, when as his giving a Kingdome into any mens hands imports clearly another thing, viz. Gods making them Rulers, which in ſo doing he ownes, notwithſtanding he may diſ-owne their intereſts in graſping of power, and the ſinfull or indirect courſes whereby they may become poſſeſt of it.
It creates us not any carefull thoughts, that in taking their leave of our ſecond Medium they call our Paraphraſe, or gloſſe on Rom. 13.1. a wide one, unleſſe they could make it appeare we reſtraine Gods Ordination of the Powers that are to Divine concourſe, we have ſhewed that our Powers are, from God by way of Authorization, and that his diſpoſall of the Kingdome into their hands (conferring thereby his right unto them) has made the Authority lawfull in the Subjects wherein it reſts, let us ſee now how it fares with our third Medium.
Their third Medium (ſay they) to prove that the preſent Powers are from God, as approving and legitimating them to the Perſons, is divine Providence, the conduct thereof, and the Lords preſence, with the inſtruments in his hand for effecting this change of Government, his wonderfull appearings, his hand lifted up in breaking Conſpiracies, diſſcipating numerous Bodies, preventing confuſions, un-interrupted continuance of his goodneſſe, all theſe make up an evidence of Gods ſignall owning that Power in being over us, which is the product of theſe Wonders; not to quarrell with their Short Hand in cramping our Argument thus, they tell us, we are ſo paſſionately confident of this Medium from providence, that we pronounce them more deeply baptized into the ſpirit of Atheiſme then the Aegyptian Sorcerers, and declare a curſe of God ſurely to come upon them that confeſſe not what we thinke undeniably inferres our concluſion.
Anſw. Now let the world judge what paſſion or confidence our words have bewrayed, he that conſiders the workes done in our dayes, pondering them well, and yet confeſſeth notDigitum Dei hic & hic, the Arme of the Almighty made bare for us, we cannot but thinke he is more deeply baptized into the ſpirit of Atheiſme then the Aegyptian Sorcerers,17 which withſtood Moſes, Exod. 8.19. If the falling of a Sparrow to the ground, though worth but halfe a farthing, hath ſomething of Providence in it, much more thoſe wonderfull appearings of God, anticedent, concomitant, and ſubſequent to our change of Government: Have not the hils melted like wax at the preſence of the Lord,Pſal. 97.5. at the preſence of the Lord of the whole earth? God wil ſurely curſe that man, and his houſe, who ſaith, it was an arme of fleſh that did what was done in England, as making way for this change, or what hath been done in Ireland ſince,P.W.Generalls Letter from Ireland, Decem. 1649. Surely theſe men are angry with Providence, or they would not call our taking notice of it paſſion, but yet it ſeemes they are not deſirous to come under the curſe of thoſe who wil not ſee, for we acknowledge (ſay they) the hand of God, and his providence to have been operative, yea viſibly and wonderfully working in theſe changes; neither are they willing to deny what we thinke inferres our concluſion, ſo that (our premiſes paſſing currant) we muſt needs judge of this their Reply, as a battery raiſed only againſt our concluſion. But the Iudgements of God are a great deep, and without the Cynoſure of his Word they finde no ſafety, or warrant to lanch forth into them; neither doe thoſe whom they jerk at, as hardy Steerſ-men, or bold Adventurers, when they take us without a ſure word for our Chart and Compaſſe, let their little fingers be as heavie upon us as their loynes have been; but ſhall we through a ferulary awe of any mens threats or cenſures, ſuffer the Lords workings, thoſe perfect Eccho's of his Word, to vaniſh into aire, or abſtruſe nothings? All his wayes are judgement, Deut. 32.4. muſt we therefore looke into none of them? ſhall not the juſt walke in them becauſe tranſgreſſors fall therein? Hoſ. 14.9.
2 Men uſed not formerly in the heat of our late diſſertation betwixt King and Parliament to be ſo nice and ſqueamiſh in this particular, but could venture at interpreting the minde of the Lord of Hoſts from events of Warre; moſt, if not all the Thankeſgiving Sermons preached before the Houſes are yet living to atteſt this? it ſeems we can tel how to blow both hot and cold, Providence is a Topick which muſt ſerve only at ſome ſeaſons, and that for friends too; in ſhort,Tertul. Si Deus homini non placuerit Deus non erit. God muſt not be ſeen in that18 which ſuits not our intereſts, nor pleaſeth us; we dare not adventure to interpret that ſo, which we have no minde ſhould be ſo, yet let us take heed, diſlike of perſons or inſtruments may keep us from ſeeing God where he is, at leaſt, be a temptation to hinder us from acknowledging him there.
3 Gods Judgements we conceive in their more darke and hidden diſpenſations are a great deep, but to call his Providences ſo at all ſeaſons, ſo that nothing may be learnt from them, no diſcoveries of his minde at all, we ſee no warrant for,Habac. 3.9. Job 36.24, 25. when his arme is made bare, and his bow made QVITE NAKED. Surely theſe appearings of his, may be ſoberly adventured on without lanching into Gods ſecret depths; they are bruitiſh who underſtand not the obvious purport of his workings; thou haſt made me glad through thy worke, ſaith the Pſalmiſt, and they are not only eyed,Pſal. 92.4, 5. 28.5. but ſought out of all thoſe that have pleaſure therein, Pſal. 111.2. may we not by obſerving them underſtand the loving kindneſſe of the Lord? Pſalm. 107.43. A Law ſhal proceed from me (ſaith God) and I will make my Iudgement to reſt for a light of the people, Iſa. 51.4.
4 They tell us, that the appearances of Gods hand in the advancement and ſucceſſes of men, wipes not off the leaſt ſpot of that grand guilt which reſts upon their perſons, much leſſe, &c. We plead not Patronage, or juſtification to any mens cauſe, much leſſe to their perſons, from Providences alone, all that we draw from the pre-mentioned great workes of the Lord, in order to that great change of Powers over us, is, that be deales not ſo with every people, that he ſhewed himſelfe ſo in effecting it, as he uſeth to doe in the production of thoſe events which are of ſpeciall complacency to him; and certainly he that undertakes to prove that God uſeth to doe ſuch things, for the Managers of that Cauſe which he abominates, will finde it very operous; It is not a ſupercilious non ſequitur therefore, that ſhall beate us off from taking comfort in Gods Workes, nor from glorying in the operations of his hands; neither will that which followes prevaile ſo farre upon us, where we are put in minde of the uſuall lot and condition of Gods Church, viz. A low degree, a ſtate of oppreſsion, a Wine-preſſe of troubles and wrongs to be bowed downe and made a footſtocle or ſtreete for the enemies of God and his Church to ſet their feet and walke upon, to have men to ride over their heads, to plow and make19 long furrowes upon their backs, to be made to turne back from the enemy, to be ſpoyled of them that hate them, to be given like ſheep appointed for meat, and to be ſcattered among the Heathen, &c. and on the contrary, earthly power, pomp and triumph, outward illuſtriouſneſſe, and victoriouſneſſe, to be deſtroyers of Cities, ſhakers and overturners of Kingdomes; are more frequently the Characters and Equipage of God-leſſe and notoriouſly wicked men, and practiſes, then of them that are better.
Anſw. We grant they are ſo, ſuch have been the wayes of Providence God hath walked in towards his Church and choſen hitherto,Pſal. 71.20: yet ſometimes he hath lifted them up as wel as caſt them downe; here are many of Sions complaints and lamentations gathered together, and it were eaſie for us to collect as large a bundle of her Hymns, Hallelujahs, and triumphant Exaltations, when God has given her the necks of her enemies to tread upon, but theſe gleanings on either hand, only ſhew how and in what manner God dealt with his people, at ſuch and ſuch ſeaſons,Heb. 3.1. calling them to Songs upon Sigionoth, ſometimes to rejoycing, ſometimes to ejaculation; they only prove that it has been thus from the beginning, but are not ſtanding or perpetuall rules of Divine adminiſtrations towards the godly, nor prove that it ſhall be ſo unto the end; if we looke upon thoſe gracious promiſes drawing to the birth in theſe latter dayes, we may conclude, Zion ſhall be comforted according to the times wherein ſhe has knowne adverſity, and that ſhe ſhall not be troden under foot ſtill of the wicked; ſo that prevailency and outward illuſtriouſneſſe, though Characters of the wicked race, till their day be done; ſhall Characterize the Generation of the juſt, when their day begins, and the acceptable yeare is proclaimed; The Sons of them that afflicted thee ſhall come bending unto thee (ſaith the Lord) and all they that deſpiſed thee ſhall bow themſelves downe at the ſoles of thy feet, and they ſhall call thee the City of the Lord, the Zion of the holy one of Iſrael; whereas thou haſt been forſaken, and hated, ſo that no man went through thee, I will make thee an eternall Excellency, a joy of many Generations, Iſa. 60.14, 15. And it ſhall come to paſſe in the laſt dayes, that the mountaine of the Lords Houſe ſhall be eſtabliſhed upon the top of the mountaines, and ſhall be exalted above the hils, and all Nations ſhall flow unto it, Iſa. 2.2. And the Kingdome, and Dominion, and the20 greatneſſe of the Kingdome under the whole heaven, ſhall bee given to the people of the Saints of the moſt high, whoſe Kingdome is an everlaſting Kingdome, and all Dominions ſhall ſerve and obey him, Dan. 7.27.
What though proſperity ſpake againſt the Church of old, may it not therefore now ſpeak for it? an argument from this Topick, viz. ſucceſſefull providence, is of that purport and force in theſe daies of ours, which it was not of in ancient times, tis very conſiderable (in our caſe) now thoſe promiſes are fullfilling, though when they were but in making, it lookt another way, yea tis a thriving argument, and will gather yet more ſtrength and weight, in favour of the Church, before it come into the mouthes of our children.
Had theſe Miniſters but heapt together as many promiſes of what the Churches condition ſhall be, (and which we ſee have taken effect in ſome comfortable degree) as they have done teſtimonies of what its lot was of old; it is likely they would have ſeene they have very little ground for ſuch an odious untheologicall inſinuation, as that of theirs in this paragraph is, viz. That the mighty preſence of God with his Saints and Servants, who bend themſelves againſt the uſurpations of Antichriſt, and labour his dethronment in theſe dayes, is no otherwiſe to be accounted of, then his providences towards the Babylonian, Seleucidan, and Roman Tyrants were of old, in effecting their enſlavements of, his Church and choſen. Now to goe forward, In driving on their Anſwer, to that uſe wee make of providence a little further, they charge us as counterfeiters of the broad ſe ale of heaven, by making that a ſigne of Gods mind, which he never inſtituted to that purpoſe, but preſumption is a groundleſſe charge, we have told them once and againe, and now tell them once for all, it is Heterodoxie in our judgements to affirm, that the Lord hath ordained Providences, and prevailing ſucceſſes**Yet ſee what ſingle providence once did Jona. 1.15, 16. ſolitarily to nolifie his approving or diſ-approving will, yet providence in conjunction with the word, gives effectuall notice and ſound conviction, yea, the Lord many times by Providence alone gives a check to the cenſorious and unadviſed harſhnes of mens ſpirits, againſt a people or cauſe,Dan. 3.25, 26. and boring through their propoſitions, makes way for a more impartiall judgement, and charitable perſwaſion in them,21 Pauls ſhaking the Viper off his hand without harme,Act. 28.6. made the Barbarians think otherwiſe of him then before, thus croſſe and adverſe providences in a good cauſe ſtrike many heartſearchings,Joſ. 7.8. and ſtaggerings into the ſtableſt and beſt ballanced leaders, Lord, ſaith Joſhua what ſhall I ſay when Iſrael turneth their backs before their enemies? ſucceſſe hath light, as wel as heat and comfort in it to Gods people, and adverſe occurrences, darkneſſe as well as trouble, the Lambes conquering the Kingdomes of the World, will ſo cleare the promiſes that all Nations ſhall come to the brightneſſe of Zions riſing, Chriſt gets up to his Throne by pulling downe the Principalities and Thrones of others, preſent proprietors no doubt,Hag. 2.21, 22. and if prevailencie, helpe not the Sons of men in diſcerning his title to dominion, the promiſes of his ſucceſſe (ſuch is the hardneſſe of mens hearts) muſt ſtand ſtill for Cyphers, and 'tis to us altogether inconceiveable (Si prae ſcriptio malefida in omni foro procedat) how he will ever finde a vacant or empty Throne upon the earth, or how he ſhall get poſſeſſion of what his Father has given him, if his way be not made by notable ſhakings,See Mr. Owen's Sermon on Heb. 12.26, 27. and tranſlations of the cuſtomes, and the conſtitutions of Governments in the World, A dead woman, ſaith the Proverbe, will not be carried out of her houſe under foure men.
Their compariſon betwixt Providence, as we uſe it,Pag. 14. and Lot, ſeemes to us a very poore one, we never looked at Providence as an Ordinance of God for the determining a Right, but ſeeing the hand of the Almighty in important events, we think our ſelves bound to acknowledge it, and to conclude as much from it as his Word will give us leave, which in a righteous cauſe amounts to a teſtimony that he ownes it, if he favours and more then ordinarily ſucceeds the managers of it, for God is in the Generation of the juſt, Pſal. 14.5. Pſal. 41.11.And by this I know ſaith David thou favoureſt me, becauſe mine enemy doth not triumph over me; if the Army have tempted God, by caſting themſelves upon Providence, and by their appeales to his Majeſty in courſes injuſtifiable (as they here tell us) we ſhal in no caſe ſtand by them, but leave them, as they deſire to be left, even to him that judgeth righteouſly, their ſinne no doubt ſhall finde them out, and are there not with us, even with us, ſinnes againſt the Lord our God, 2 Chron. 28.10. In the next place they thus documentize us,22 the argument from Providence is ab eventu, or from the iſſue of a thing, they then that will conclude from this Medium (ſay theſe Cunctators) muſt tarry a while longer, even till the end be ſeene, and the winding up of Providence, &c. God hath taken time to viſite the iniquities of them that hate him to the third and fourth Generation.
Anſw. The text ſaith, God is a jealous God, viſiting the iniquity of the Fathers upon the Children, unto the third and fourth Generation of them that hate him. Here is nothing about his taking time to puniſh, this Scripture ſpeakes forth Gods juſt reſolution to protract his Viſitations to poſterity, not to ſuſpend or withhold them from the firſt Generation, he will begin with the ſinfull Fathers (according to his Oath) and that betimes to, Bloudy and deceitfull men ſhall not live out halfe their dayes, Pſal. 55.23. Behold, the righteous ſhall be recompenced in the earth, much more the wicked and the ſinner, Prov. 11.31. What meane ye that ye uſe this Proverb concerning the Land of Iſrael, ſaying, the Fathers have eaten ſower grapes, and the Childrens teeth are ſet on edge? As I live ſaith the Lord God, ye ſhall not have occaſion any more to uſe this Proverb in Iſrael: behold! all ſoules are mine, as the ſoule of the Father, ſo alſo the ſoule of the Childe is mine, the ſoule that ſinneth it ſhall dye, Ezek. 18.2, 3, 4.
Againe, Glorying and boaſting of an outward happineſſe, and ſucceſſefulneſſe, is the uſuall effect which ſuch proſperity hath upon a wicked heart; this is another of their documents to us, or rather a charge breathed indirectly upon thoſe in power over us, as if ſucceſſe had fly-blowne their ſpirits with pride, and wrought them to unſeemly glorying, it is true, Providence may be wreſted to the ſupport and ſtrengthening of men in evil waies, ſo may the Word of God, but thoſe who feare the Lord make not this uſe of either; for our parts, we are as ſhie and jealous of opening providences without the key of the Word, and as fearefull of inconſequentiall deductions from them, or of abuſing them, as thoſe are who ſeeme to account them moſt ſacred; and could we judge the Parliament or Army (which here they ſtrike at) to be haters of God, or men counterworking his great deſigne in theſe latter dayes, did we heare them boaſt of their hearts deſire, or the glory of their ſucceſſes and atchievements otherwiſe then in humility, to the23 prayſes of the moſt high God, we ſhould looke to have the wheele brought over them, and that ſoone, for a ſhort worke will the Lord make upon the face of the earth; we ſhould thinke that he had lift them up to caſt them downe, but if they continue to exerciſe that dependance upon God they have hitherto profeſt to doe, and purſue thoſe ends which they hold out to the World in their appeales to the Majeſty of Heaven, we are confident that the winding up of Providence will be more comfortable to them then the beginning has been, and that they ſhall have the thankes of that very people, whoſe curſes and reproaches they lye under at this day; and had we only Providences for the bottome of our perſwaſions, we might in likelihood change our mindes as the people of Melita did, Act. 28. but we have a ſure word of Propheſie, by which examining and trying their ſtate and agency in the worke of this ſeaſon, we conclude that theſe and theſe Providences are the iſſue of former promiſes, and though God carry them back, yet that their cauſe ſhall goe forward, till ſuch a top ſtone be laid upon it as the people of God ſhal cry Grace unto; and now let us ſee how our ſecond argument for engageing is dealt withall.
The mutuall relation of protection and Allegiance preſſeth us to an owning and realliance with them (our preſent Powers) as our actuall Protectours, every benefit requiring ſome duty: Our argument proceeds in theſe termes, theſe Non-ſubſcribers deny that protection, and allegiance, are propter, or ſecundum, elſe relatives, (we can ſcarcely gueſſe at what they here meane, conſidering what they grant by and by) Magiſtracy and Allegiance indeed they ſay, are Relatives, but protection in actu exercito, is not ſimul natura with Allegiance, and in actu ſignato is ſeparable from Magiſtracy, ſo that they cannot be ſaid properly to be Relata.
Anſ. We ſhall not breake with our Brethren for a Logicall notion, ſuppoſing they have found a flaw in our Logick, we doe not rixari de lana caprina, fight for Goats Wooll, and in caſe our expreſſion makes but way for our Conceptions into the mindes of men, we uſe not (vervecum in patria craſſóqueſub aëre, in the coaſts where we live) to ſubtelize our notions; we preſume from what they here yeeld, that our propoſition is Theologically true, we grant, ſay they, in ſome ſort a relation, and ſo a24 mutuall connectedneſſe betwixt Protection and Allegiance; this connectedneſſe ſerves our turnes fully, He is the Miniſter of God to thee for good, ſaith the Apoſtle, WHEREFORE ye muſt needs be ſubject, &c. and FOR THIS CAVSE pay you tribute alſo, render THEREFORE to all their dues, &c. Rom. 13.5, 6, 7. So that had not they granted this relation, we ſhould have forc'd it.
But in accommodating this their generall deliberative to the buſineſſe, they ſtrive to husband their Allegiance due from them by reaſon of this acknowledged connectedneſſe to our preſent rulers, forcing it by a ſet of niggardly diſtinctions in Stillicidia, into ſyllabicall and wary conceſſions, ſuch as is the protection (ſay they) ſuch onely can the Allegiance be required to be, now the protection is or may be deemed
1 But voluntary (ſuppoſing the power to be intruded into, not lawfully poſſeſt) and not of Magiſtraticall duty; we ſay this exception, as to our caſe, vaniſheth upon our proving the powers that are, to be Gods Ordinance, furniſhed and inſtructed with rule and dominion or Magiſtratical Authority, which we have done already in its place.
2 But actuall, not fixed or ſettled, it being (as we ſuppoſe) without any Baſis of a regular vocation to it, Anſwer.
1 By actuall wee gueſſe that they meane temporary, and if they ſcruple not temporary allegiance, we conceive it may come off as conſcionably from them(b)(b)Nuſquam & nunquam licet quod ſemper & ubiquenon licet. Tertul. de Specta. all the while they receive protection.
2 For the Baſis of a regular vocation, they ſuppoſe our Rulers have none, and we on the other ſide ſuppoſe they have ſuch a call as may ſatisfie the ſubmitting conſciences, if they mean by a regular cal, ſuch a cal as our Parliaments ab initio uſed to have unto their ſupream truſt, we conceive they have it, but if they mean ſuch a cal as is every way incorrupt and compleat in all circumſtantiall requiſites,Pind. and formalities (〈…〉〈 in non-Latin alphabet 〉) ſuch a call as few Magiſtrates (ſoveraign ones at leaſt) have among any people on the earth; laſtly, ſuch a call as no man can except againſt, or finde fault with, this we ſay is not neceſſary for the juſtifying of the powers that are over us in their claim of Allegiance from us.
3 Protection may be but partiall, they ſay, or in ſome things, for it25 cannot be that where an arbitrary, or uſurped power is erected, there ſhould be univerſall protection. Anſwer,
1 If you have not protection in Lancaſhire and Cheſhire, where is the fault? is this mutuall connectedneſſe you ſpeake of verified among you? if you have protection (as for ought we know you have) remember what Job ſaith, Loweth the Oxe over his fodder? Job 6.5.
2 We cannot skil of this partiall Allegiance, if it be confeſſed due in ſome things, viz. any one duty, we ſhall deſire no more to drive you to an acknowledgement of a due in all, to whom Tribute is due, honor, fear, and obedience, is due likewiſe.
3 This uſurpation is but a thing ſuppoſed, if applyed to our caſe, a meere peradventure, and they ſay, Fortaſſe ita ſoluiturper forte non; theſe foundations proving thus ſuccumbent and infirm, what they build upon them againſt engaging muſt needs fall, as that Allegiance is to be but of choyſe or prudence, not of duty, actuall only, not fixed and engaged; and laſtly partiall, which they thus reſtraine.
1 That it entrench not upon anothers right, but if the preſent Authority be lawfull, and authorized from above, Conſcience puts no man upon the inqueſt after anothers right, or upon the ſearch into any mans pretentions, to Soveraignty over us.
2 That it be ſo farre as is lawfull; they are afraid of the Uſurpers guilt it ſeemes by what followes, but uſurpation is only preſum'd by them in our caſe, we muſt ſee the queſtion otherwiſe mooted then we have done yet, before we carry Coales over the ſame bridge with them in this point, but though this were out of debate, yet we have ſhewed the lawfulneſſe of obeying Uſurpers in licitis & honeſtis, and that it may be done without participating in their ſinnes, Chriſt Jeſus himſelfe would never have paid tribute unto Caeſar had it been otherwiſe, and we deſire no eaſier a task then to prove, that the Roman Eagles prey'd upon the Jewiſh State, and got their Authority indirectly. To conclude therefore they tell us, that to engage is to pay too much Allegiance to our preſent Rulers, let allegiance, (that is, an acting in conformity to the Command, and ſubmitting to the power of the Protectors) be qualified as above, and what is this to enga•ing, ſay they, it falls ſhort of it by many miles; the compenſation will overweigh the favour.
26Anſ. 1. It is eaſie to undervalue what we receive from our Protectors, if we have a minde not to be over laviſh in our‖‖〈…〉〈 in non-Latin alphabet 〉. Chryſoſt in Rom. 13. returnes, or reſponſals.
2 If any duties anſwer the claime of protection, beſides a thankfull owning of thoſe Perſons, and Powers, by whoſe meanes it is diſpenced unto us, and a cheerfull ſubmiſſion to them, let it be ſhewed us; if theſe tenatious Non-ſubſcribers will give any thing, let it be ſeene, if to be true and faithfull to the Powers as now eſtabliſhed, be of too high a ſize, and finedneſſe, what they will allow them ſure is next to nothing, but a ſmall Wax Candle may ſerve the turne now, it ſeemes, though in our ſtormy times, when the proud waves reached even unto our ſoules, we ſtuck not to promiſe one as bigge as the Maſt of our Ship, to thoſe that ſhould helpe to ſhoare us; to live and dye with our Protectors then was a ſmall matter, now to be true and faithfull to them is a monſtrous courteſie; In taking their farewell of this Argument they plead the Parliaments Declaration of Febr. 9. 1648. and tell us how farre the State ſhall be beholding to them; that which theſe. Miniſters plead runs thus: We are fully reſolved to maintaine, preſerve, and keep the fundamentall Lawes of this Nation, for and concerning the preſervation of the Lives, Properties, and Liberties of the People, with all things incident thereunto; that which they Promiſe, or reſolve to doe, is this, to live and conforme themſelves according to thoſe Lawes, and in ſo doing apprehend that they ſhould enjoy the protection of them,Act for ſubſcript. Ian. 10. 1649. eſpecially ſince the DECLARERS make their protection an Argument for their demand of ſubjection.
Anſ. 1. Subſcribing the Engagement we take to be the giving of an aſſurance of this their reſolved ſubjection and conformity, to plead any thing in their act without performing the condition of it, is to ſay, the Parliament muſt doe whatſoever we claime from them, although we refuſe them in every thing.
2 The Houſe declared their reſolutions, Febr. 9. 1648, but we ſee not how ſuch as diſ-owne the Power, and the relation of the Declarers over them, come within the compaſſe, or under the benefit of thoſe reſolves, If I acknowledge not this man for my Father, how can I expect or begge a Fathers bleſſing from him, or looke for a childs portion?
27Our third Argument followes;We know not how to approve our hearts before God, if we ſhould put our ſelves out of a capacity of ſerving his providence, while he offers us opportunity thereunto, as we ſhould doe by refuſing the Engagement; now every man almoſt cryes out, MAKE ME NOT A RVLER TO THIS PEOPLE, let me not meddle, this breach ſhall not be under my hand,Ezek. 13.5.22.30. Pſal. 106.23. we thinke it moſt ſeaſonable ſtanding up in the gap (as our callings may require) and offering our ſervices to the God of our lives and comforts. This argument the Miniſters turne off with a Nil probat, ſerving God and his providence, ſtanding up in the gap, and going after his conduct (ſay they) are very neceſſary and goodly Pleas, when they are not miſ-applyed, but how doe they prove that taking and obſerving the Engagement is a worke of this nature, &c. This they touch not upon, we are perſwaded to enter the Engagement would be a diſ-ſervice to God, a breaking downe the gap, &c.
Anſ. 1. This perſwaſion of theirs they let alone to ſhift for it ſelfe, and win upon the Reader if it may be, without any reaſon to make way for it; they only tell us their minde, and that we knew before; we ſhall make bold therefore to caſt their perſwaſion over the barre, and number it amongſt the dead, as they doe our aſſumption, they teach us an eaſie way of anſwering.
2 It lyes not upon us to prove,Honeſtè ſuccumbit qui ſervit tempori, Sen. that taking the Engagement is a worke of that nature they ſpeake, goodly and neceſſary in it ſelfe; 'tis only conditio ſine qua non, a doore or inlet at this ſeaſon to that ſervice which is alwaies good and neceſſary, 'tis not for us to account that no ſervice of Providence (as thoſe Non-ſubſcribers doe) which we cannot performe in our owne way, or at our owne liberty; never man fell off from the Lords worke upon any temptation whatſoever, but he would tell us, he could not conſcienciouſly goe on, it would be diſ-ſervice to God, &c.
3 Though ſometimes their ſagacity**Caetitatis duae ſpecies facilè oecurrunt, ut qui non vident quae ſunt, & videre videantur quae non ſunt. Tert. Apol. creates an object, yet they ſeldome ſee what they had as leive were not to be ſeene, Iſa. 42.19. the owning that power which God himſelf ownes can be no conſciencious Plea, for declining a Morall duty;28 ſomewhat of this purport they might have taken notice of in our Argument, as the proofe of our aſſumption, which we ſpeake more to (according as we there referre them) in the beginning of our Plea; we are ſure that whatſoever is a ſtanding up in the gap, the laying a mans ſelfe aſide, or ſtepping behind the hedge in a ſurly diſcontent,‖‖〈…〉〈 in non-Latin alphabet 〉? Dem. in A•chy. 1 King. 19.4.14. that is not; though the Children of Iſrael had forſaken the Lords Covenant, throwne downe his Altars, and ſlaine the Prophets with the ſword, yet Elijah was not to be excuſed in making requeſt, that God would take away his life, ſo ridding him of his ingrate and troubleſome ſervice.
4 They require a commiſſion from God for the ſervice they are to do; this is good, we ſuppoſe they are Miniſters, they write themſelves ſo, hence 'tis preſumed they have a commiſſion from God for all Miniſteriall ſervice, and no man (for ought we heare) goes to take it away from them; if any thing be required of them which they cannot doe by vertue of that commiſſion, they may looke into theſe Scriptures, Pſalme 75.3. Mic. 6.8. and furniſh themſelves with another; we conceive they need not feare a deſigne here, or any danger in our advice, though we are told, they cannot but feare our ſtiling what we have done, and would have others to follow us in, A STANDING ƲP IN THE GAP, will prove a dawbing them with untempered morter, who are like Wolves, ravening the prey to get diſhoneſt gaine, Ezek. 22.27, 28.
Anſ. Prov. 25.15.1. What! Iracundiores Adria? ſoft words will ſooner breake the bones, here's another goodly inſinuation, they lift up their voyces like Trumpets indeed, but Non refert tales verſus qua voce legantar, had we any liſt to recriminate directly, or indirectly, we could tell them, that‖‖〈…〉〈 in non-Latin alphabet 〉Cyr. Hier. Cat. l. 1. Wolves were on both ſides, ſome they ſay ravening the Prey, others we ſee in Sheeps cloathing, theſe look to their own way likewiſe, every one for his gain from his Quarter; the deſign is noble on neither ſide, if filling their own bowels be the end, if ſuch intereſts be yet, though diſadvowedly, driven on amongſt us, we ſhall patiently waite for him,Eſa. 56.11. Ezek. 22.25. who with righteouſneſſe ſhall judge the poore, and argue with equity for the meek of the earth; who ſhall ſmite the earth with the rod of his mouth, and with the breath of his lips ſhall ſlay the wicked, Iſa. 11.4.
292 Feare is wonderfully jealous,Quod timet eſſe putat. Ovid. and makes the worſt of every thing, ſo doe theſe Miniſters; we dare not account them amongſt thoſe which the Pſalmiſt ſpeakes of, that feare where no feare is; but unleſſe they had ſhewed us ſome reall ground for their feares, or prov'd our Morter untempered, they might have ſpared their application of that Scripture, Ezek. 22. and their pointing it againſt Engagers, it ſuites thoſe of the Lanca ſhire Aſſociation better, and gives a fuller blow to the Statiſts of their temper, and intereſt, who were tooth and naile for dawbing up a bargaine with the late King at Newport, against Covenant, Conſcience, and Religion, as the Scots could tell us, for if that lift were not to get diſhoneſt gaine we may ſtand and admire, but ſhall never be able to make any tollerable conjecture what the mens aimes ſhould be.
In anſwer to an Objection, pag. 13. of our Plea, we ſay, Tha ſubſcribing to the preſent Authority, concludes neither our approbatio•of what hath been done in order to the change of Government, no nor ye of the change it ſelfe. To this Declaration of our judgements touching that conſequence from the Engagement, which ex profeſſo moſt of all pincheth them, their reply is this;How a man can engage in the forme preſcribed, and not approve of, or conſent to the eſtabliſhment of the new, and the excluſion of the old (forme) is beyond us to conceive.
Anſw. What, will they never understand?Chauce• the forme preſcribed (ſo farre as we can ſee into the words, or they either for ought that yet appeares) neither requires our conſent to, nor approbation of the antiquating King, and Houſe of Lords, tying us only to ſubjection, and from a ſubverſion of the eſtabliſhment in eſſe, and therefore they might eaſily conceive the diſ-engagement of a mans conſent as to the change, notwithſtanding his perſonall engagement of ſubmiſſion to the Powers changed. To the proofe of this:
They ſay,We ſhall yeeld all that they alledge of the Engliſh ſubmitting to the Normane yoke, and of the Duke of Braganre to the Spaniard, but deny their inference, which ſhould be a parallel, but is not at all in the thing wherein they ſtand againſt us, which is the point of approvall of the change, for the Engliſh, and the ſaid Dukes ſubmiſſion was a conſenting to the change made by their reſpective invaders.
30To this we anſwer, It was indeed ſuch a conſent as theſe Miniſters yeeld to our preſent Powers, per force majore as the Dutchman calls it, there was a yeelding to the change, but that action, or rather that paſſion flowing from an il-logicall principle, conſtraint implyes the inward diſſent of the ſubmitters wil, which if prevailed upon to a conſent, it had been done with other manner of Weapons then thoſe the Conquerours uſed; there can be no proper conſent without a precedent ground of conviction upon the Judgement, but neither the Norman, nor the Spaniſh Knapſacks afforded any arguments congruous to ſuch a purpoſe as this.
But, ſay they, Thoſe Caſes and ours are widely different in point of conſcience, to whom was the wrong done by the invading Parties? ſurely to none (ſo farre as thoſe replyers repreſent) but to the Parties ſubmitting or ſwearing Allegiance, who could remit the wrong done to themſelves reſpectively, and transferre a Right over themſelves to their reſpective invaders, but in our caſe the wrong redounds not only to our ſelves, but to the Nation in generall, and to the diſ-poſſeſſed power, &c.
Anſw. 1. Who authorized you Sirs, for Advocates of the Nation in generall? ſurely the Subſcribers are a part of it; or for the diſpoſed power! have you the broad Seale of Scotland for this? but,
2 Thoſe who ſubmitted to the Norman yoke were no other then all the people, and that under a pre-eſtabliſht Magiſtracy, to which they were bound up no doubt, and pre-engaged by Oathes of Allegiance; aske the Elders, and they will tel you: could theſe Miniſters make the contrary appeare, they might plead a difference in the caſe, we know of none in Authority that receded from their owne rights, to give way or place to the Conquerour in England, therefore if engaging in our caſe would be a participation in ſinne, by conſenting to, and eſtabliſhing the change, theirs could not be without ſuch an acceſſarineſſe. But wel may the Ghoſts of our Grand-fathers reſt till ſuch a change as this finde them out; they knew if this Governour, or Government was diſ-enabled from giving them protection, they were free for another, Supremacy being ambulatory,Salus Populi. but the ſupreame Law faſt fixed.
313 Who can beleeve that the Dukes of Braganre‖‖Philippus ſecundus qui nequeex Luſitanorum voluntate, nequeex juſto bello poterat in Luſitania regnare, &c. D. Anton. de Souſa, Hiſt. li. 2. c. 3. conſented to their owne dethronement? Ingens telum neceſſitas, to this they gave way, or that the Portugoes approved Caſtiles uſurpation over him and them, if the preſent King of Portugals Grand-father had given away his right to the Crowne by ſwearing Allegiance to the Spaniard (as theſe rejoynders intimate) how could here-aſſume it as he did about 1640, and yet be juſtified? ſurely in both theſe caſes wrong was not done only to thoſe who of right were poſſeſt of power, which wrong they might releaſe the uſurpers of, but to the Nations in generall, over which the pre-authorized perſons could not transferre any right of power to thoſe who conquered and vaſſaliz'd them, ſo that our parallel yet holds good; to goe on therefore we inſiſt, that Powers irregularly and diſorderly changed, may be lawfully and conſcientiouſly ſubſcribed to, and owned as powers ordained of God: And here the whole Claſſes Votes with us, We ſay ſo too, if they have beſides that diſorderly entrance (ſay they) a lawfull calling or title conveyed to them.
Anſw. We conceive a perfect implicancy in what they here would ſeeme to grant us, for the condition which they annext to their grant, makes ſubmiſſion to powers diſorderly changed, an abſolute impoſſibility (ſaving their owne principles) this we prove thus; To ſubmit or give any countenance to perſons irregularly poſſeſt of the ſeat of Authority brings men under a participation of their ſinne, for (ſay they, pag. 22.) anent engaging to a changed power, We doe inſiſt that it doth neceſſarily carry in it an expreſſe conſent to the eſſentials, or executive acts of the change; tis impoſsible therefore that men thus perſwaded ſhould furniſh diſorderly intruders with a poſtuentionall power, and not ſinne againſt conſcience; to countenance them at all levels their principles, they cannot call any to authority without ſinning, who have no Baſis for their Authority before their call, and by this meanes Gods ſupreame right to a diſpoſall of the Kingdomes of the world becomes altogether null and vacated, and by conſequence the very Ordinance of Magiſtracy, when we cannot perſwade our ſelves of mans right (as the caſe now happens) for if this power be by the providence of God diſ-enabled from affording us protection, no other power (unleſſe of the ſame right, conſtitution, and formality32 with that to which we were pre-engaged) may be lawfully (by theſe principles) ſubmitted to as his Ordinance; Homo jam Deo propitius eſto, no doubt Sirs, but yee are the people, and wiſdome ſhall dye with you. Job 12.2. 〈…〉〈 in non-Latin alphabet 〉. Diog. Laerr. de Gyſip.
To this one perſwaſion, viz. That neither Gods commands touching ſubjection, nor the Parliaments Act for ſubſcription, puts the ſubmitting conſcience either upon the approbation or diſ-approbation of the equity or iniquity of this change of Government wrought amongſt us, &c. They ſay, Here is a ſtrange confuſed Divinity, a conſcientious acknowledgement of a thing, and yet no act of conſcience exerciſed either by way of approbation, or diſ-approbation, &c. ye that built this labyrinth, lend your clue to lead us out.
Anſw. In returne to this wonderment of theirs, we muſt ſay, that had theſe ſmart Caſuiſts but taken notice, of the ſentence immediately preceding that they here alledge, they might happily have avoyded the charging confuſion upon us, or of confounding themſelves, and have driven this caſe of conſcience to a cleare and more ſatisfying iſſue then they have done; but ſeeing they have intricated themſelves, we ſhall endeavour to extricate them (as they deſire us) ſtep by ſtep.
1 The firſt ſtep is this, Governing Powers may be irregularly changed, and yet conſcienciouſly ſubmitted to, this is their owne acknowledgement at the top of the Page, if therefore they know the print of their owne feet, this ſtep they may ſafely take without our conduct.
2 The ſecond ſtep, it belongs not to perſons of a private ſpheare in times of conteſt about Soveraignty, deciſively to determine of the right, that pretenders to ſupreame power in the world have over us; conſcience cannot be ſuppoſed to demand that of every man, which is beyond the abilities and helps of moſt men, to attaine unto any certainty or exactneſſe in, viz. the knowledge of every parties pretention to Government, or the grounds of their claime.
3 The third ſtep, if the title or tenure of Magiſtrates concerne not private conſciences, then the innovation and antiquation of this or that order in publique Government, or the change of perſons in power with the equity or iniquity of either, concernes them as little.
4 The fourth ſtep, wher-ever men live and enjoy protection, the33 proper fruit of Magiſtracy, there the Ordinance of God is in being.
5 The fifth ſtep, this Ordinance of God which they ſee miniſtring to their good, they are bound to acknowledge, and (in whatſoever perſons it is ſeated) to pay homage unto it, Rom. 13.1, &c. Tit. 3.1. 1 Pet. 2.13. &c. this bindes Conſciences to a changed power, and yet puts it not upon the examination of the equity or iniquity of the change, as out of duty, much leſſe upon the approvall or diſ-approvall thereof, where we ſee the end of Magiſtracy performed, there Magiſtracy is in being we conclude, and where this power reſides we cannot be long ignorant, if we ſee who they are that miniſter to our good in this nature.
But let us heare what they ſay againſt theſe things:
Where God commands ſubjection, beyond all doubt he requires the conſcience to approve, or diſ-approve, the aſſent of conſcience muſt be of faith, and this cannot be without its inquiry into the equity or iniquity of the thing propos'd; this is the ſubſtance.
Anſw. The aſſent of Conſcience as to ſubmiſſion is of faith, when we ſee thoſe over us are Miniſters for our good in a judiciary, irreprovable orderly way, if we finde this inquiſition after the titles of men in power to doe us good, or to command us in order thereto, is not neceſſary for the binding of Conſcience; we heare very much of duty preſt by the Apoſtles upon the primitive Saints, private Chriſtians, towards thoſe impowred over them, obedience, prayers, honours, feare, tribute, &c. but not a word about diſputing or queſtioning their titles who were in civill ſupremacy; had Conſcience been ſo much concern'd herein, could they not have ſubmitted, and that out of faith too, without canvaſing the titles of the great ones in the world to Authority over them, or ſearching into the Right of their claimes and pretences to power, the Apoſtles no doubt, who inſtructed them fully to every good worke, would have left ſome light that they might not be at a loſſe in their ſearch after juſt titles in men to rule and command them, eſpecially conſidering how eaſily they might be benighted ere they could make up a judgement of faith in ſuch a difficult matter (Souldiers‖‖Ab eo tempore ſtatus Reipublicae fuit eò redactus ut penes exercitum atquelegiones populi Romani eſſet crean Caeſarem; hunc ad modum factus eſt etiam Caeſar Veſpatianus, &c. Sleid. De quatuor ſum. Imper. ita & Iuſtinus, &c. Evagr. li. 4. uſing now and then to carve out titles ill-favouredly34 for their Emperours with the ſword) and ſo they might be in danger of blinde obedience, but not a word of this that wee ſee; all the help they had for the diſcerning to whom they owed and were to pay obedience was this; they are for the puniſhment of evill doers, and the praiſe of them that doe well, revengers to execute wrath on them that doe evill, &c. Theſe are their adminiſtrations, not their titles.
To the caſe they put, to cleare the buſineſſe; we ſay, Conſcience is oftner reſolv'd in its doubtings from the cauſe, then the titles of perſons, or parties commanding both at once, as we beleeve moſt private mens Conſciences were in the caſe betwixt King and Parliament,2 Chron. 13. their Cauſe gain'd them more abettours then a knowledge of their competency to command and doe what they did; and this is the way we intend to take for the reſolving our owne Conſciences under ſuch ſcruples; If the title on one hand be not ſuch as that he who runs may read the juſtice of it; and,
Here they doe not take a caſe, but make a caſe, for,
2 The caſe they minde us of, runs but halfe parallel with that which we ſhall minde them of in the application, and 'tis like we both meane the ſame caſe, viz. our owne at this preſent; there may be granted two Parties claiming a title to rule over us, but there are not two actually commanding (as they ſuggeſt in the Hypotheſis) if the King of Scots Warrants come amongſt them into Lancaſhire, and Cheſhire now, (as ſometimes the Kings and Parliaments they ſay did to the ſame place formerly) 'tis more then we know, or heare of, and ſo can ſay little to it; we are ſure the Parliaments Warrants or Commands doe, though they finde not ſo much as a Potentia obedientiali, amongſt the Claſſes there; and ſuppoſing the ſaid King doth ſend any of his injunctions or prohibitions thither, we are ſure likewiſe that they are ſuch ſolitary wouldings, ſuch Perſonall commands, or ſcar-crowes from a non-King'd man, as would not have been owned by them from the late King in times of War before he was unking'd, unleſſe they were then Prerogative ſticklers, the contrary whereto themſelves profeſſe; we ſhall only ſay this more, that if a ſcrupling their title who now ſolely command (notwithſtanding their pretence to a title as35 faire as any others claiming) may abſolve or exempt the conſcience of any man from the tye of obedience, we muſt be forc'd at this time to deny many mens competency to the performing ſeverall ſuch morall duties, as they are at no time bound up from exerciſing themſelves in, but at all times tyed to be doing, ſo long as the Lord continues them to ſerve their Generations; now to proceed, We have ſaid enough before (ſay they) to diſprove the challenge of Authority upon meere preſent poſſeſſion.
Anſw. The claime of thoſe Powers over us being not thus bottom'd, viz. meerly upon the preſentneſſe of ſuperiority, what-ever they have ſaid againſt ſuch a challenge hurts us not, and that which they have faſtned upon our Authority to this purpoſe gratis, has met with an anſwer in its proper place; There is yet a knot remaining which they cannot untye, and that is, how the act for ſubſcription ſhould binde us to be true and faithfull to the Common-weale as now eſtabliſhed, &c. and yet not put the Conſcience upon approvall, or diſ-approvall of the change. We have led them already out of the maze wherein they profeſt themſelves loſt touching Gods command, for ſubjection binding the Conſcience without putting it upon the approbation or diſapprobation of the equity, &c. of a changed Power; and being helpt out of that labyrinth, we doubt not but they will looſe this knot with much eaſe.
In the next place, ſuppoſing this conſequence good (ſay we, P. 14.) That Subſcription drew with it a conſent to the change of Government, and an approbation of what was done in order to it; we conceive that both of theſe, without any injury offered to Conſcience, may be approved, the Parliaments Declaration, March 17, 1648. renders the former approveable to us, and as to the maine things done in order to this change, we ſhall ſpeake our thoughts in particular; This Declaration theſe Miniſters tell us, is neither in their hands, nor allowed to be under their conſideration, yea they affirme that ſome in high degree and office amongſt us have declared in open Court, that there is no change of the Government made.
Anſw. Peradventure the King of Scotland has bound up his forward faithfull ones in this Common-wealth, under the forfeiture of their Allegiance from looking into any ſuch dangerous36 Declarations, otherwiſe they might come into Lancaſhire, and Cheſhire ſurely; and theſe unſatisfied ones might have allowance to conſider them, being publiſhed for the whole world to conſider of; and for what was declared in open Court concerning our Government's being not changed, we ſuppoſe theſe Gentlemen beleeved it not, for ſome of them declared the contrary as openly in their Pulpits (we heare) to the faces of thoſe high officers, which we conceive they here relate to.
Touching that diſcourſe of theirs unto which we are referred for the diſapproveableneſſe of this change amongſt us, &c. we muſt tell them, as they doe us; it is not allowed to come under ours, or any mens conſideration, we dare only take the boldneſſe, being particularly concerned, to vindicate our own grounds, for ſubmiſſion from their confident exceptions, under which yet we conceive the ſubſtance of their Plea, againſt the lawfulneſſe of our preſent Authority is brought in, which how ſubſtantiall it is, we referre to the judgements of diſcerning ſpirits for a ſentence. Concerning the maine things done in order to this change of Government we ſpeak our thoughts, and they ſpeake theirs: As,
1 Touching the Parliaments declaring the People to be the originall of all lawfull power; To this indeed they ſay nothing, not reckoning it happily amongſt the eſſentials, or executive act of the change.
2 Touching their laying aſide the Houſe of Lords, which in effect they had done ſeven yeares before, in declaring, That if their Lordſhips refuſed to joyne with them in ſetling the Militia, they would proceed to doe it without them. To this their Reply is;
1 That they are not cleare in the truth of this Report, and if they be not, we ſay, there are ſeverall of their correſponding friends the Miniſters of London, who after conference had with them by ſome of the Members touching that buſineſſe, did approve of it, as a thing lawfull and neceſſary to be done; theſe men, we doubt not, will abundantly cleare them.
2 But thence we cannot inferre the juſtneſſe of an act, viz. becauſe it was done many yeares ſince; 'Tis truth we confeſſe, in caſe there37 was nothing elſe to juſtifie the thing but only the doing of it, but it was accounted an wholſome reſolve, and juſtified then, therefore the ſame thing cannot in it ſelfe be unjuſtifiable now.
3 But ſuppoſing it to have been done, and juſt in the doing, yet (as their laſt and ſureſt hold) they difference what the Parliament did in laying the Lords aſide then, from their laying them by now, by this diſtinction, Co-ordinates may exerciſe (ſay they) a cumulative or ſuppletive power upon the defectiveneſſe of one another, but they cannot put forth a privative power to take away one the other, which was done in this caſe.
Anſw. Nobis non licet eſſe tam acutis.
We cannot poſſibly divide the haire betwixt that ſuppletive act which the Commons did put forth, and that privative act which they tell us, is not allowed them to put forth, we thinke them tantamount or equipolent, and cannot but ſo judge of them till theſe diſtinguiſhers, or ſome other, ſhew us a difference betwixt co-ordinals acting without, and againſt the conſent of thoſe that ſtand in an equality of power with them (this the Commons did) and their putting forth a privative power againſt them; if it be ſaid, This was but once or twice done, and in caſe of neceſſity too; we ſay, if the ſame neceſſity revert over and over, the Lords might be laid aſide againe and againe, and if by their delayes and Negatives they continue to ſhew their implacable bent (as they did doe) againſt the ſenſe of the Commons, upon that account they were laid aſide temporarily, or at ſuch a ſeaſon; upon the ſame account they may be laid aſide for ever; To their illuſtration we ſay, that the Lords were not TRVSTEES, but ſate in Parliament for their owne intereſts, and as Prerogative-ſupporters, thus much we are told by ſuch as underſtand Parliaments better then we doe, in the Declaration, March 17. 1648.
2 But what if the Lords laid themſelves aſide (as ſome ſay they did, by not meeting upon the period of their adjournment) then they have no injury, if they receded from their owne right, what are we concerned in their being unhouſed?
3 Laſtly, ſuppoſing there has been injury done unto the38 Lords (for we make not our ſelves Judges of their Priviledges and Rights) yet we underſtand not how that injury can take away a Right from the Commons, or abſolve us of our ſubjection.
3 Touching their bringing the late King to a Triall, ſentencing him, and taking him away; this we mention as approveable by conſciencious men, and inſtance in Knox, &c. but for the rendring this approveable, they ſay, our ſole reaſon is, Fiat juſtitia ruat coelum; God is no accepter of perſons, he hath ſtrictly commanded that we take no ſatisfaction for the life of a Murtherer,Numb. 35.30, 31, 33. &c. Who hath he commanded, ſay they? all thoſe who are called to execute wrath upon evill doers, ſay we; and it ſtands every man in hand to ſee that they doe it, for at the hand of every mans brother will I require the life of man ſaith the Lord, Gen. 9.5. After ſome preparatives of this nature, they come to ſtate the point in debate, the queſtion betwixt us will be (ſay they) not whether ſome are exempt from the ſentence of the Law or no, (this it ſeems muſt needs be granted) but, who they are who ſitting in the higheſt chair of Magiſtracy amongſt us, have none placed by God above them to take cognizance of, and unſheath the ſword of Authority againſt their offences? upon this ſeat they would prove the King to be ſet, from the Oath of Supremacy, and the words of both Houſes of Parliament thus declaring,Exact. Collat. Pag. 727. We did, and doe ſay, that the Soveraigne Power doth reſide in the King, and both Houſes of Parliament.
Anſw. 1. It would be knowne indeed who they be that are elevated to ſuch a ſeat of eminency as that no hand may touch them? or whether there be any ſuch menin the World or no? what they here alledge lookes another way; they ſhould prove the King to be unaccountable, and they prove him only the ſupreame Officer of State, Ignoratio Elenchi, unaccountableneſſe is not a neceſſary adjunct of Supremacy, the higheſt in the world doe, or ſhould Miniſter to others, as Truſtees for the Publique, and this implyes their accountableneſſe; the wiſe King doth not ſay, Princes may not be ſtricken, but it is not good to ſtrike them for equity, Prov. 17.26.
2 Upon this ground they give us for the-Kings impunity, (if it hold good) both the Houſes of Parliament, and every individuall Member of both come under a neceſſary unaccountableneſſe39 and impunity likewiſe, as having (confeſſedly) all of them a ſhare in the Supreame Power; if the reſidence of Soveraigne Authority in any perſon or perſons makes them Juſtice-proofe, and this Authority reſides where we heard, in the Houſes as well as the King, then we underſtand not the legality of queſtioning and condemning Strafford, Laud, Hotham, &c. or how any the Members of either Houſes during their Memberſhip, ſhould be queſtioned by any perſons whatſoever; and ſo the Houſes of Parliament might become Cities of refuge, or Sanctuaries to the vileſt of men, who could get within thoſe walls, as well as to the King. Who can take away his Priviledge, or Prerogative, that is choſen to a ſhare in the ſupreame Authority? This is well argued Sirs, and if any one ſay the Major part of either Houſe may queſtion the Minor, we conceive not, if the reſidence of ſupreame Authority in that part conjunctly with the other, renders it unaccountable, as we are taught it doth, and as it muſt needs doe, if any man whatſoever by reaſon of his ſhare in Supremacy becomes invulnerable, as annointed with the ſoveraigne Oyle of impunity; therefore we contend, that no man whatſoever is thus placed above the reach of Juſtice, and conſequently, that ſuch as are impowred by a call to judiciall Authority, may and ought (as the caſe may be) to execute Gods Judgements upon the King. See what the rationall Scotch-man ſpeaks to this purpoſe, and if he ſpeakes not truth beleeve him not; he proves by various arguments that the King is under the La•, as King; amongſt which arguments one is this,Lex Rex, pag. 183, &c. Elſe theLord in making a King to preſerve his people, ſhould give liberty, without all Politick reſtraint, for one man to deſtory many, which is contrary to Gods end in the Fifth Commandement, if one man have abſolute power to deſtroy ſoules and bodies of many thouſands. Againe, That the King ſhould be under one Law of God, to be executed by men (viz. the Guardian Law of property) and not under another Law, Royalliſts are to ſhew a difference from Gods Word, Deut. 17.20. The King on the Throne remaineth a Brother, Pſal. 22.22. and ſo the Judges, or three Eſtates are not to accept of the Perſon of the King for his greatneſſe in Judgement, Deut. 1.16, 17. and the Judge is to40 give out ſuch a ſentence in Judgement as the Lord, with whom there is no iniquity,Pag. 235. &c. Againe, pag. 235. If God have provided that the King, who is a part of the Commonwealth ſhall be free of all puniſhment, though he be an habituall deſtroyer of the whole Kingdome, ſeeing God hath given him to be a Father, Tutor, Saviour, Defender thereof, and deſtinated him as a meanes for its ſafety, then muſt God have worſe, not better, provided for the ſafety of the whole, then of the part.
And laſtly, the Prelate taketh it for confeſſed (ſaith our Author) that it had bin Treaſon in the Santiedrin and States of Iſrael to have taken on them to judge and puniſh David for his Adultery,Pag. 241. and for his Murther, but he giveth no reaſon for this, nor any Word of God, and truly though I wil not preſume to goe before others in this: Gods Law, Gen. 9.5. compared with Numb. 35.30, 31. ſeemeth to ſay againſt them, nor can I think that Gods Law, or his Deputies the Judges, are to accept the perſons of the great, becauſe they are great, 2 Chron. 19.6, 7. and we ſay we cannot diſtinguiſh where the Law diſtinguiſheth not; the Lord ſpeaketh to under Judges, Levit. 19.15. Thou ſhalt not reſpect the perſon of the poore, nor honour the perſon of the mighty, or, of the Prince, (for we know what theſe words〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉mean) I grant, it is not Gods meaning that the King ſhould draw the Sword againſt himſelfe, but yet it followes not that if we ſpeake of the DEMERIT OF BLOOD, that the Law of God accepteth any Judge, great or ſmall, and if the Eſtate be above the King, as I conceive they are, though it be an humane Politick conſtitution, that the King be free of all co-action of Law, becauſe it conduceth for the peace of that Common-wealth, yet if we make a matter of Conſcience, for my part, I ſee no exception that God maketh, if men make, I crave leave to ſay, A facto ad jus non ſequitur, thus far that honeſt publique Advocate.We ſee all Scotch-men are not41 of the bloud Royall, and when we heare this mans reaſons,Junius Brutus,〈…〉〈 in non-Latin alphabet 〉. I. M. ſenure of King, &c. and thoſe which other men have brought againſt exempting the King from the Co-action of the Law, anſwered, we ſhall then thinke men have ſome cauſe and ground for their hainous reſentment of the proceedings againſt the late King, and for that great ſtirre they make in the world about them.
But ſuppoſe (ſay they) the King notwithſtanding his place to be liable to capitall puniſhment by the Parliament, it remaines to be clearly prov'd that they who did it were qualified with that power.
Anſ. We muſt conceive (plowing with their owne Heifer) that by that power, they meane Parliamentary power, and this is the power that they who did it were choſen to, and enabled to act till they diſſolved themſelves; that they are eſſentially Judges, and ſo men competent and quallified to doe Juſtice is ſolidly aſſerted and demonſtrated by the above-cited ſtrenuous Author,Lex Rex. and though the Houſe hath been diſmembred (for that we know theſe Miniſters hint at, taking the excluders for Presbyterian, when indeed they were royall Martyrs) though it be not ſo full and formall a power as we could wiſh; yet we ſay againe, an injury takes not away a right; the remnant of them, after the ſecluſion of ſome, and the defection of others, farre exceeding that number which by Law (as we are informed) makes an houſe, and till they unhouſe themſelves, retaine that authority to which they were elected, ſuppoſing the proceedings were in ſome reſpect extraordinary, yet here againe the Scotch-man (who ecchoes well in Lancaſhire) will helpe us out; Elias cauſeth to kill the Prophets and Prieſts of Ball, ſaith he, 1 King. 18.19 according to Gods expreſſe Law; tis true, it was extraordinary, but no otherwiſe extraordinary then it is at this day, when the ſupreame Magiſtrate will not execute the Judgement of the Lord, thoſe who made him a ſupreame Magiſtrate under God, who have under God Soveraigne liberty to diſpoſe of Crownes and Kingdomes, are to execute the JVDGEMENT OF THE LORD, when wicked men make the Law of God of none effect; ſo Samuel Killed Agag, whom the Lord commanded expreſly to be killed, becauſe Saul diſobeyed the voyce of the Lord, 1 Sam. 15.32.
But in the laſt place, if this be made to appeare (ſay the Miniſters) yet by vertue of religious Oathes and Vowes which have42 been taken, we conceive the King ought to have been exempred from that proceeding.
Anſ. It was the Kings choyce‖‖See his anſwer to the Pet. of Right. Maxime, that he owed account of his actions to none but God, and theſe men ſwallow it roundly of late, but this Prerogative being deſtructive to the end of Magiſtracy, and rendring it an inconceiveable diſcommode (conſidering the corruption and temptations of great ones) rather then an advantage to any people, is abſolutely incompatible in its owne nature to any mans perſon though in ſupreame truſt, this being cleare, the ſupervention of Oathes for the preſerving his perſon alters not the caſe, if any ſuch Oath or Vow be lawfull, we conceive it muſt be conditionall, ſince the declared minde and Lawes of God are the boundaries which men may not ſtep beyond; In priviledging their Kings, if they lift them up by Oath higher then they ought to doe, or inveſt them with impunity whatever their demerits and miſ deſerts may be, even by deſtroying the Nation habitually; the matter of that Oath we doe inſiſt is, res illicita, and ſo it falls a peeces, but ſurely no man can be ſo irrationall as to deny the latent veine of a‖‖Vide Ames Caſ. Conſ. l. 4. cap. 22. Queſt. 8. condition running through every promiſe or Covenant where the contrary is not expreſt; if therefore we Covenanted for the preſervation of his perſon conditionally, 'tis all one as if we had not covenanted at all, the condition proving apparently impoſſible and inconſiſtent with what we promiſed, ſtreines upon the promiſe and revokes it, if abſolutely and in expreſſe termes excluding all condition (as ſurely we never did) the Covenant were unlawfull, ſetting man up above Gods Ordinance, and ſo has no obligatory power at all in it, but enough of this: ſeeing theſe Miniſters in this page call the Kings death an impertinency, we ſhal now be content to let it paſſe for one, after this forreigne velitation anent it, which we could have wav'd likewiſe very contentedly had we not been charg'd, as having ſaid little in our Plea to render it approveable, beſides fiat juſtitia ruat coelum.
They tell us, pag. 26. That they will only touch upon what we ſay is, and they judge it not to be approv'd in order to the change of Government, yet here (forgetting themſelves ſurely) they bring in ſomewhat as introductory to it, and charge the maintaining of it as approveable upon us, which43 we neither grant properly introductory,