Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	lord_n	8,214	5	3.8032	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88565	Illumination to Sion Colledge. Wherein, their calling to the Ministery (the foundation whereof not being built upon Christ) is dissipated, their arrogancy hereupon manifested, the extent of magistrates power in generall defined; the execution of the late King, and the seculusion of the late members of Parliament farther justified; the former declarations of Parliament and Scriptures which they cite, explained; their objections from the Covenant, removed in the grammaticall sense thereof; and the Parliament and Army from their aspersions in all vindicated. Being for answer, to the representation of their judgments, in a letter to the Generall, January 18. last: serves also to their vindication: and in part to a pamphlet intituled, Essex Watchmens watch-word: likewise in effect to a later libell (supposed Mr. Loves, intituled, A vindication of the ministers from the aspersions (alias the Etymologies) of Mr. Price, in his Clerico Classicum, &c. To which latter pamphlet, is annexed a briefe answer to what is not so fully hinted in that to the Ministers. / By J.L. as cordiall and fervent a thirster after the nations prosperity, as any.	J. L.	1649 (1649)	Wing L31; Thomason E558_4; ESTC R205842	44,054	37

Now though from hence you would injoyn the Army obedience to them which I have before shewed is no plea yet pray know thus much more in answer thereto that in just dissents viz. for the good of the people the minor part in Parliament because so cease not to be a power but are the onely power in adhearing to their charge intrusted because the p●wer of the other party is ext●nct throu●h their abuse thereof by managing it to a wrong end which your party was doing ●●edy for advantage to their own faction therefore in discharge of those b●nds both of God and men which lay upon the minor part in Parliament being then the only just power they could not but improve as they did the●● utmost indeavou●s to perform their trust viz. the peoples Liberties though against when they saw the digression of ●●a major party therefore the opposition that you make against this present Parliament the onely just power in be●●● is practicall attempt against lawfull authority which according to your own words ●ou are bound by the laws of God a●●m●n and manifold Oaths and Covenants to o●ey Now ●h●●● the Parliament being then di●●ded into lawfull magistrates and 〈…〉 ●hey were magistrates let reasonable not obstinate men judge whether the Army deserve ●●●et to be acquitted of your accusation and justi●●● in those proceedings since the word of God commands them to abb●●● that which is ●●●ll and clea●e to that which is go●d Rom. 12.9 But that you might confirm your matter you proceed to quote scriptures which as from God are purely spirituall no contradiction in them all together righteous but th●ough mens various and corrupt interpretations they are put as t' were at civill wars scripture against scripture and made a cloak for most lustfull errours therefore the first text you cite runs thus in the advice to Solomon Fear thou the Lord and the King P●●● 24 21. and medle not with them that are given to change I shall by way of answer in these words denote that the fear which Solomon enjoyns to the King in which title is comprehended all supream Offices in power therefore the same text commands fear to a Parliament or to the authority of any other way of government else what the Apostle saith should bee for instruction to all is made uselesse and of no force to many nations that have no King Rom. 15.4 but are governed by States someone way and some another this fear I say to the King is conditionall from the precedent fear with which it s coupled that is the fear of the Lord Fear thou the Lord and the King implying that we are not to fear the King when it is disjoyned and much more when it will prejudice and extinguish the fear of the Lord I would be as clear yet as brief as I can because my time is streightned therefore Secondly when he saith Feare the King without doubt he means a lawfull King a King quallified for the Office and then the text inj●yned not fear to the late King as will more amply appear in my prenominated book Thirdly He means it not in all ci●ill cases for then we shall come under that his reproof it is not good that is 't is a ●●n to have ●espect of persons in judgment but now Vose 23. to respect Kings in judgement through that former injunction to fear notwithstanding punis●able offences in them is to respect persons in judgement and so this latter text becomes ineffectual but now that this latter may comply with the former verse the latter must be expounded thus It is not good or it is a sin to have respect of persons in judgement that is a King inclusively though lawfull in his calling in ca●e of ●●ansgression should be so far from being feared as that judgement with●ut partiality should be executed on him Luke 12.28 and this is according to Christs own rule that to whom much is given much shall be required therfore the same laws that upon breach of trust or any other offences are or should be prosecuted against subordinate officers or a Kings should be brethren subjects the same should be prosecuted against a King or superiour magistrates so much the heavier by how much his or their trust and gifts being the more his or their offences are the greater Now then it is clear that Solomon enjoyns fear to Kings or where none are to other superiour Magistrates onely upon these grounds viz. that they ar● lawfull Magistrates and as our fear to them may consist with our fear to God and this can be onely in the execution of justice and judgement which he commands then lastly the wiseman speaks this not to those that have authority and power above the King as before shewed the agents in these transactions hath from the people but to those that are private persons without any interest in publiqu● affairs as to trust now in this sense I comply with the text that private persons are to fear the higher powers all such whether Parliament or others being included in this title King but besides all these I shall recite one p●oof more though the least for justification of the Army herein and that is your own examples in complying against the late King which I wave because before hinted Now the application to what hath been said in reference to this your first quoted text I leave because so easie to be understood and proceed onely hinting thus much that seeing Solomon bids us meddle not with those that are given to change or in other translations that are seditious which is most fitly applied to your selves and for the Army to observe towards you that instead of preaching peace the glad tidings of the Gospel preach contention and debate yet your selves are examples of a change else many of you would have had but smal communion with light and the reason why you are in such obscurity i● because you are not so throughly changed as you should be there are yet too many episcopall principles in you which particularly to survay is from the purpose in hand therefore I leave them as best known to God and your own consciences yet in part to the Kingdom but only this there are blessed changes To the next text you quote and that is Withdraw from every brother that walketh disorderly and not according to the traditions which you have received fro●● us 2 Thess 3.6 Though you wave the particular end in that Saint Paul in these instructions intende● them to that particular act of inordinacy vers 8. from which he clears himself by administring to his own necessities which he urgeth Act● 18.34 as a motive for every man to work from his own example though hee had authority to have received maintenance from them yet he saw it more expedient to preach the gospel freely since himself among other reasons was able to work now though from this sense of that place you very

Now then what is the reason you somuch oppose them and resist the Ordinance of God by di●av●wing their authority Surely this among others that they are so honest to su●er other men to p●a●tue what you professe and not to cause them hide their Talent in a Napkin but as they have received freely so freely to give the Spirit of God not being limited in his gists o●ely where such a traditionall and humane calling as yours is This b●n● likewise agreeable to Mos● this publick p●●●t for Gods glory that would that all the L●r● people were Prophets and I cannot conceive so hardly as that he should with them gists inf●●●● in to his own Now therefore I intreat you to consider that your centempt of this Gods ordinance depends upon no lesse then an ternall penalty viz. damnation unlesse you timely recover it by your future and sincere obedience which in neglected you likewise come under a brand here that Iu●● verse 8 11. sets upon those that despise Dominion and speak evill of Dignities it must be those that are present then woe unto them faith he for they are gone in the way of Cain c. You know likewise the sad effect of Corah ●athan and Abirams unjust rebellion against Moses and. Aaron appointed by God over them as also how I have proved the lawfulnesse of this present Parliament and their proceedings which you accuse and how the same judgement remains for the disobedient in their degree let this therefore be a meanes to reclaim you surely else the judgement of God is according to truth against those that commit such things who will render to every man according to his deeds For there is no respect of ●●rsous with God Rom. 2.2 6 11. But whereas you feare Lest Iesuits should have too great an Influence upon the Armies late transactions especially against the King I shall not insist upon this but tender you conceptions that it is inconsistent with reason to think that Iesuits should so much destroy their own interest of ●opery as to foment and prosecute such an act of justice upon the late King But h●wever suppose it were so yet all I●le say as to this is That the justnesse of the things managed not the managers is to be respected Therefore as to other the Armies proceedings let the equity of them acquit them from any such Jesuiticall influence as you feare to be upon them And seeing no party can cleare themselves of such a concurrence and influence in their own way let them have a care of making it heynous in others especially knowing that where God sowes his Word there the Devill will sow Tares and such a mixture is so farre from disparaging and clouding the word of God as that it makes it more splendent But I proceed to your 12. page wherein you disswade the Army as being the But you aim at because the greatest impediment to the advancement of your interest from too much confidence in former successes The which advice indeed literally is good not to respect blessings and m●●●●s above th● God that gives them but in your sense is directly to digresses●o●n that excellent Rule Deut. 3 27. to 15. To remember the dayes of old c. not onely 〈◊〉 praise God for them but make them incouragements in greater straits to trust to Gods providence for d●●●●●●nce This use David made of his former successe against the Lion and the Beare therefore saith he 1 Sam. 17.3 this uncircumcised Philistin Goliah shall ●●c as one ●●●h●m c. And is not the Army obliged to s●ck out the like incouragements from former successes in so good a caus● to prosecute the and thereof viz. the liberties of the people it being the will and ●●nd of God th● they ●●ould live free from the molestation and oppression of any much lesse their servants in the which way likewise God had fo greatly blest them And as you say though S●●omon saith Eccles 8.14 7.1 that there be sometimes just men to who● 〈◊〉 happ●neth according to the worke of the wicked and to wicked men according to the work of the righteous And that there is a just man that perisheth in his righteousnesse c. yet this is no argument for a godly man to forgoe his integrity or a wicked man to persist in his wickednes The Benjamites twice good successe lessened not the evill of their cause or the Israelites bad successe the goodnesse of theirs who at last had victory Iudg. 20. Though God walk in the Sanctuary yet we are not to decline the Sanctuary can we do good unlesse we have a providence to effect it And though we should perish in it yet were it not a sinne to omit such a providence David in such necessity are the Shew-bread though in it selfe unlawfull In civill affaires the providence of God rules where his Word doth not medle the which then is a safe rule to walk by especially in such acts that promote freedome judgement and righteousnesse which the word of God justifies As when a man is in slavery having a providence it is a ground for him to escape which if he should neglect his perpetuall bondage would be but just Now then it being before clearly proved both from the word of God the law of Nature and Reason that the late transactions of the Parliament and Army for which you accuse them are just and g●od it as clearly followes that the end of those actions in it self is just and good the which therefore to pursue providence and the necessity of improving the same when offered besides what the good end it selfe requires and what evill the neglect thereof may produce as likewise impulses of spirit thereunto all which concurring in the self same act to promote the selfe same end must needs be not onely an incitation but a Rule for the Army to walk by especially in those wayes which the word of God justifies as well as in th●se with which it meddles not For we must thus farre conclude that the word of God directs not in the ordering of a civill State and that neither the law of the land it not being civilly perfect comprehends all things rationally requisite therunto Whether then it can be imputed irregular and so transgression that hath both the light of reason providence necessity and an impulse of spirit which you say is no rule without the word of God assisting the establishment of what as beforesaid the word of God directs not and the law of the land is defective in Nay surely since that which is needfull at one time may be hurtfull at another and the mending cannot be esteemed the breaking of the Rule likewise that the making the law more impartiall cannot be thought to be an abrogating of it Again as to what the word of God enjoynes in generall as in that command generally without exceptions To execute justice and judgement it prescribes not every particular act of justice and judgement but leaves it

to an impulse of his Spirit to our understandings the necessity of it and his providence together all which in this case must needs be a rule to walk by Again to touch upon what before promised if two commands should come in competition as in this case they doe not yet the greatest is to be first respected and obeyed There was a command not to eat the Shew bread but David had a greater command Not to murder least of all himselfe when there was such sustenance before him which he rather obeyed If then universall obedience were as it is not enjoyned to all Magist●ates yet the execution of judgement and justice as a greater command more force in it must be preferred before it without respect of persons and this from an impulse of Spirit in those impowred for the office and that there are such the very command ●mplies as much ●●●e that a people cannot execute judgement and justice without illimited power to doe it Moreover to your objection of an Impulse of spirit falling upon multitudes at the same time patting them all at once ●pon performances contrary to morall precepts as you say or whether those that have such an impulse of spirit can command others that have it not I partly answer that if the transactions of the Army that you speak of were contrary to morall precepts as you peremptorily conclude they are then they must be contrary to Gods word but it is before clearly proved that they are in generall and so in particular agreeble to Gods word therefore they cannot be contrary to morall precepts Now then for fuller resolution to this your Question we must consider whether the things thus impulsed by the Spirit be against a command greater or lesser whether against a greater command that is absolute and will in no case admit of a breach or whether against a lesser command as in some cases as that a greater may not be violated will admit of a breach of the letter of i● thus the fifth Commandement is subordinate to the first viz. to own God though in the deniall of our parents Thus likewise in two necessities the greater is to be p●efer●d before the lesse● We read that the rigor of the punishment due to theft under the Law was mitigated when committed meerly to preserve life The fourth Commandement likewise dispenseth with needfull acts it holds good likewise in the example of David which you instance wherewith I thus far comply that for David in revenge of his own private cause being especially a private person to have improved those providences he had to have killed Saul might have been a sin as in the case of Nabal that also being no ground for any to take away another mans life because he would have taken away his but now had it thus happened that Saul in pursuit of Dauid had so st●ai●ned him that either he must have killed Sa●d or by him have been killed himself in this case I believe the law of Reason and Nature affords a man all means to preserve his own life Upon the aforesaid limitation the Margin upon that providence given David hath it to the same effect and for proof instanceth the example of Ichu Now then much more the impulses of Spirit upon though not the multitude yet such that have the command of them unto the execution of absolute commands free from all exceptions which ten is not likewise to the breach of others qualified with conditions as hath been amply shewed our subjection to Magistrates is are to be followed And seeing it lies as a dutty upon all to act in obedience to these commands especially such that are convinced of the justnesse of them and much more those that are incited by the Spirit to obey them It is cleare that the persons that have this impulse of Spirit may incite and especially in that they have authority over the multitude as you call the Army command those others that want such an impulse of spirit though they were never yet compeld to act in discharge of that their duty seeing likewise we are to perform duties though we want that spirituall quickning that is most acceptable in them Again towards a conclusion though I needed not thus largely to have proceeded up on the last part of your matter which depends upon concession that those actions of the Army were illega●l since I have proved the contrary that they were lawfull and just and therfore all your discourse of providences impulses of spirit no necessity to sin hath been to no purpose but because I would as f●lly satisfie as I may I shal speak a little to that your last objection viz That there is no necessity can oblige a man to sin from whence it clearly follows that to what a man is obliged by necessity that is no sin now then the Armies necessity unto those transactions was absolute besides what expedition the goodnesse it self of them required in th●t they aff●ied other means in vain when reason would allow them no other then the stric●nesse of justice their necessity was likewise present because post est occasio calva opportunity once neglected is not their own to recall and also clear though you say onely to themselves since the truth is onely discern'd of those that have it therefore the means they have used being clearly good it cannot consist with your charity to fear their ends aimed at lesse justifiable And then lastly your exhortation pag. 15. to the army to recede from these evill waies as your words are is altogether uselesse and which if followed would prove very prejudiciall since the justnesse of these wayes is clearly manifested and as far as the omission thereof and receding therefrom would be prejudiciall and therefore to what you would incite the Army from Iohn Baptists lesson to Souldiers Luke 3.14 viz. Doe violence to no man c. is already practized by them since that command forbids not but that they should doe justice to all men or may run thus doe violence to no man but legally try and let justice take place upon all men as the f●llowing words shews not accusing any man falsty and be content with your wages this last clause likewise is so candi●ly observed by the Army that the whole Nation can bear witnesse to their patience and cententednesse with what little they have received notwithstanding the great arrears due to them and their necessities f●r the same but in your conclu●i●n though you have so boldly proceeded hitherto you cenf●sle and confine your fear of the Armies theatnings for so it seems they are interpreted by you which were onely brotherly premonitions what would be the consequence of your seditious doctrine should you persist therein unto their generall return unto that which is only conceived by you to be their duty truly this is very disagreeable to your Profession to desire and perswade men to return from what is so clearly manifested to be enjoyned by the word of

God viz. to execute justice and judgement and the establishment of the Peoples liberties for which they have Covenanted and from which the prayers of honest men will be Lord let them never digress but persevere in the truth though occasionally thereby men be scandalized and offended never so much but being m●re willing of your conviction then forcible suppression I intreat you to apply your s●l●es more sincerely to discharge your own duty before you presume to censure wherin you conceive others fail and labour after more charity towards your brethren ceasing to be any longer like children whose hearts are big but dare not cry because the ●●d of the patent is over them It is a sad thing when you that pretend to have the keeping of the Oracles of God and to receive as it were the law at his mouth should walk so irregularly as to deserve to have laws prescribed by authority to keep you within your own sphear to direct you how far the liberty of your profession will extend I say like children not for innocency but you are no longer quiet then the rod of the Army is over you nor then neither but you must be sobbing and sighing you must have dry slings at them my what would you not speak if you durst since you dare to speak so much as you doe and therefore whereas in case of sufferings for your deserts you seem to extract comfort from more peculiar servants of God that suffered for clear infallible t●●ths without a ●empting to compell others to conform thereunto yet I am confident that if through your own all tri●pi●copall spirits meddling in matters impertinent as to your selves you acquire to your selves sufferings you suffer not for Christ but as busie bodies and your comfort will advene accordingly What instrumentall good you have been f●●●erly unto any in the due exercise of your calling cannot but be acknowledged as by o●●● so by my self that hath had a share therein but this is no argument to jus●●●ey you in you● late and present exorbitancy That smal● esteem that many formerly wh●n des●●ved respective you 〈◊〉 hath now of you hath been the product of your own miscarriages ●●s●rde●y walking beyond the line of your profession both in words and actions you have and d●e endeavour to powre contempt upon the lawfull authority of this Kingdome some of you actually disobeying them others baulking the observation of then commands notwithstanding the severall places of scripture which your selves have qu●ted f●●●●proof to such disobedient ones herein and all this being aggravated with s●lt respect d●th render your proceedings the more odious and your Pulpit contradictions your d●●t●m● more lame and invalid yea very unprofitable giving just cause to fear that the slender returns to all your Pastings and Prayers hath been because you have performed th●se and other duties to a wrong end Like to those which the Prpph●● Isa●th speaks to Isa 58.3.4 Behold in the day of your fast you will seek your will and require all your del●s Behold yee fast to strife and debate and to smite with the fist of wh●le●nesse c. How often upon such daies have you in your Prayers spread abread general● sins seeming to include your selves in them and yet it hath appeared by after expressions that you have intended them onely for others to cast reproach upon your brethren that have so little deserved at from you and patiently forborn to though justly they might inflict the due punishment of your opposition upon you and what themselves might have expected from it they had but lawfully opposed your party in the like power though more unjustly to have been executed upon them but taking more pleasure in your reversion then in your rejection I minde you of this as your duty viz. That you meddle lesse with the State and more in the word of God most agreeable to your profession lesse to divide and interpret it to your own ends and more to reconcile and declare the truths thereof lesse in Self and more in advancing the Scepter of Christ not in tyranny but truth that hereby you may regain the hearts you have lost more glory to God and comfort both to your own and hearers souls Before I proceeded thus farre I perceived a pamphlet abroad supposed to be Mr. Loves in vindication of the Ministers Letter being an Answer to Mr. John Price and being willing had I found it any thing satisfactory that it should have prevented my labour to finen this in wel-nigh a period upon survey I find all the subject matter thereof in effect though not so formally as a particular Reply before answered and being willing fully to satisfie I sub●ex a very briefe Reply to what I think is not so fully before hinted A brief answer in what may not be fully prehinted to a late Pamphlet intituled a modest immodest and clear obscure unsatisfactory vindication of the serious representation and late vindication of the Ministers of London c so termed for distinctions sake in answer to Mr. I●hn Price his late book entituled clerico class●cun● c. but the said answer not subscribed yet supposed to be Chri●lopher Loves one of the same profession and that 's all I shall not undertake to speak to every impertinent passage in the aforesaid pamphlet but chiefly to what is objected therein to justi●e the representation of the Ministers a little hinting likewise at his groundlesse carps upon some particulars in former of Mr. Price his Books and therefore waving his great uncharitablenes in his epistle Dedicated to the Ministers where he calls all that oppose them sons of Belzebub though they are known to be as godly and some in every respect as able as themselves I proceed to his second page where upon this ground onely Mr. Love or the right author whoever it be is induced to believe Mr. Price not to be himself when he made his late book viz. that he justifies the l●te act of justice upon the King and in a former book some yeers since speaks thus as the said Authour cites it You sight speaking to the souldie●s for th●recovery of the Kings royall Person out of the hands of those miscreant and reinstate him in his royall throne and dignity that both he and his Posterity if God will may yet flourish in their royally so that notwithstanding all contradictions you sight for your King Now Mr. Love let any reasonable man Judge whether this passage tends in the least in case of demerit to exempt the King from death for was Mr. Price to cha●table and sober spirited as you say as when nothing from the King appeared to the contrary to believe that he was seduced and withdrawn by evill Counsell though an ordinary man should suffer to obey that and can it consist with your charity to judge that the same spirit is not in him and that he is besides himself to justifie what the word of God justifies viz. the late act of justice

but one But it may be you will object That the Army it selfe in their last Remonstrance confest this 〈◊〉 col●●●ing to be a miscarriage Then I answer the more shame for you so to neglect your duty in forgiving and forgetting as to upbraid them with it But if your words be 〈◊〉 that this was a cause of a second warte how comes it that so many of your owne party are found guilty I shall proceed little further to answer circumstances and indeed had I ●une it would be ill spent justly to aggravate your folly in them it being more easie to judge of the rest by what is already spoken therefore I passe over to your 32. page where I wave that Ordinance of Parliament you cite to speak further to it then before seeing likewise the expresse ends as the conditions of the Armies service therein is demonstrated as likewise in the Covenant to be in the Grammaticall sense thereof as limits to their defence either of King or Parliament both being servants and to command the Army in nothing derogatory from the peoples liberties and therefore that your objection that we are but a party of the people is invalid since you can dee no lesse then allow us as much power as your selves and in number we are more yet you a●●ume the power of the people to your selves in the 16. page where you seem to make the Malignants and us e●ill Instruments and therefore as well to be brought to condigne punishment as they Surely there is none left their to be Executioners but your selves and me thinks you should not offer to blame the Armies party for assuming a power as the people when more interested therein then your selves who was likewise their example But to your Concession in the 32 page viz. that the Ministers are for justice and that according to the Covenant on the chiefe delinquents For answer then Mr. Love with all his Divinity cannot it being no part thereof to exempt the King from justice since none was so great a Delinquent as himselfe the rest had not been so but for him countenancing and abetting them therein else they could not have subsisted so long unpuni●●ed as they did And did not the late executed Lords plead his authority for their actions that what they did was in obedience to him their Master Doth it not appeare by this that he was their evill counsellour they not his And might not this be a reason why he so much insisted to have them indemp●●●●ed because he know himselfe to be their chiefe seducer And yet Mr. Love from the Covenant would have the King exempted when it runs expresly to bring chiefe Delinquents to punishment and the King so in the superlative degree and yet freed Were not this indeed to make the Covenant a contradictious thing But now this being granted that the King was the cause of all that opposition and bloodshed in the Kingdome that your supposition page 16. to clear Mr. Love that if he had laid the guilt of the bloodshed upon the King yet that there was nothing in that his Sermon touching his punishment I say this supposition is fully answered by your own words th●ugh you declare not your intentions whether to the King or no That men of blood are not meet persons to be at ●ene with till all the guilt of blood be exp●ated and avenged either by the sword of the law or the 〈◊〉 of the sword c. Chr Love in his Englands distemper page 37. Their it followes from these words that it the King were guilty of blood the expiation thereof by the sword of the law was just upon him But this point being largely discussed in that late Book The ex●●●tion of the King justified I shall for hea●e to speak much yet a little more because so much opposed by you unto it and therefore proceed to your 39. page where you say First that one end of the warre was to preserve the iugsperson Answ But conditionally to be in our protection and to act nothing against his trust being to give an account thereof as any subordinate officer Secondly in defence of the Kings person you say many ful sequent oathes of the Parliament c. for the preservation of his person Answ These oathes could not extend to greater deserts of his as in the precedent answer to your brethren is largely demonstrated But further if in all cases they swore to maintain his person then in sinfull ones likewise and so they would have become preservers of sin and p●●●ably a constant course of sin even the introducing of Popery it selfe by him Your third aggravation of his death is That he was the first Protestant King as you say though in the former page you were uncertain whether he was so or no but suppose it that he were so the first so put to death of his own subjects yet you mean in such a regular way and would you find fault with that but rather have more condemned them had they literally and directly followed the example of Iehu for so farre as judiciall proceeds by way of lega●●●●ll are prefer'd before immediate execution are they not the rather justifiable th●r●m Y●●● fourth objection is That in killing him they likewise kil'd the King of Scotland and Irel●●● who had as much right in him as their King as this kingdome had For answer First w● 〈◊〉 to walk especially a Nation by other mens light but our own Secondly that the ●●ne Rule upon transgression by which an Israelite was punished the same likewise ●xtended to a stranger inhabiting among them which the late King was not altogether 〈◊〉 unto us Your fifth objection That he had granted more for the good of the Kingdome c. then any before him Answ For the people to expose themselves to his grants is to confesse themselves slaves and to yeeld up their rights and liberties into his wil and power the which likewise the●● he might ●eca●● when he pleased Your sixt Objection with your eighth in the 43. pag. viz. That the House of Commons if full and free cannot take away the life of a King seeing they cannot administer an oath c. And your eighth That the House of Commons if full and free cannot by law erect a new Court to take away the life of any man much lesse the Kings I answer the last first viz. That the Pa●●ament being full as to the number requisite for their being and free having no ●est●●●●t upon them is not limitted unto the law neither is it obligatory unto them where d●●●●●ent e●s● they cannot discharge their trust and their assembling would be to no purpose● the chiefest put thereof being to redresse and amend what is amisse or prejudic●all to the Peoples welfare as to establi●h what is good now then if neither the law would as you say and likewise did we the Parliaments hands that they could not execute justice upon the late King though his Person acted never so