Redintegratio Amoris OR A Union of Hearts between The Kings Most Excellent Majesty the Right Honorable the LORDS and COMMONS IN PARLIAMENT His Excellency Sir Thomas Fairfax and the Army Under his Command The Assembly and every honest man that desires a sound and durable Peace accompanied with speedy Justice and Piety By way of respective Apologies so far as Scripture and Reason may be Judges By JOHN COOK of Grayes-Inne Barrester The falling out of lovers is the renewing of love London Printed for Giles Calvert and are to be sold at his shop at the black spread-Eagle neer the West-end of Pauls The principal matters are That 1. NAture is of Gavelkind Tenure 2. All lawful authority is derived from the people who cannot by any Covenant inslave themselves 3. Good Kings raign by Gods approbation Tyrants by his permission till the people can free themselves 4. What Law is what Rebellion is 5. That Anarchy is better then Tyranny 6. That in quiet Kingdoms much Iniustice is to be suffered rather then to oppose the Governors till it be insufferable and then it is ne resistance of authority because God never did nor man can give any such authority 7. Some Scriptures answered and such reverence to be given to divine authority as to beleeve that there was a reason for every thing though we cannot reach it 8. That Bishops for Religion and some former Judges in point of Prerogative are of equal credit 9. What undâ—d Lord Keeper Littleton and others 10. Twelve politick Judges to execute quick and cheap Justice requisite to felicitate this Kingdom with an Expedient for it 11. Essentials not to be lost for Formalities 12. The Law and the Prophets to be rather studied then law and profit 13. A Cause at first as plain as a bul-rush comes to be as hard as an oak 14. That Parliamentum is parium lamentum and that Kings originally agreed to refer the peoples complaints to whom soever they would choose and that Parliaments never dye intentionally 15. The mixture of the three estates commended yet if one of three oâ—ligors fail the other two must pay the debt for Justice must be dâ—nâ— 16. That the Judgment of Parliament is inevitable for all positive Laws by vertue of the fifth Commandment 17 Kings are not less free by reason of Parliaments no more then men are less safe upon Pauls for the Rails 18. To question the Justice of the Parliaments Cause is to doubt whether Protestant or Popish be the true Religion 19. Yet so as the King had some colour for what he did in Gods Ordinance which the Parliament if they should break trust have not and his late party adhering to the letter of Scripture and some Law cases Touch not mine anointed c. had the same colour as Papists for transubstantion by This is my body 20. Mr Jenkins easily answered and Dr Fearns matter combustible 21. Reasons to induce his Maiesty to beleeve that the Parliament did nothing but in discharge of their great trust without which they could not have answered it to the Kingdom and that his Maiesty would frame arguments for that purpose 22. That the Parliament would conceive that his Maiesty acted according to his present light for the satisfaction of his Royal Conscience his Royal Allies and many of his people at home would frame arguments for his Maiesty besides that the Law lays all the blame upon his evil Counsellors 23. That this is a principal expedient to beget a right understanding and endeared and loyal Affection between his Maiesty and people 24. How his Maiesty is head of the Church and one Argument for his Maiesty when the several Parliaments in England and Ireland present acts for establishing of the Protestant and Popish Religious severally what his Maiesty is to do and that the King of Poland swears to maintain both those Religions 25. That the Lords are intrusted by the people though not elected as Guardians of the Kings Contract with the people and that all subordinate Officers are to mind the duty of their places more then the desires of those that preferred them 26. Two things in the House of Commons questioned the Members not being sworn and their not Administring oaths and Answered 27. The Lords supplicated to be indulgent to tender Consciences being exempted from the Presbyterian discipline 28. Three Ordinances begg'd 1. Redemption for our poor brethren slaves to the Turks 2. Liberty for poor Prisoners that are ready to starve 3. Some speedy course to abate the price of corn least poor people be famish't 29 An Apologie for the Armies not disbanding who have bin true to the Covenant and seek nothing but for what they first ingaged and have been the breath of many of their nostrils who would not have their breath in the Kingdom 30. The Declaration against them a Nullity the Revocation of it a great honor to the Parliament and Army What spirits the Armies opposers are of 31. The two great expedients for a substantial settlement of the Kingdom Reformations in Courts of Justice and Liberty for tender Consciences cannot as mens interests now stand be effected without the Continuance of the Army 32. That the main interest of this Kingdom is to be as zealous for the Protestant Religion as Spain is for Popery 33. The Interest of all honest men is speedily to Vnite specially for Gods people 34. That the difference was not whether the Kingdom should be Protestants or Papists but Protestants at large or strickt Professors 35. That should the Army disband til Liberties are secured they would be a ludibrium to all the world and culpable of all the sufferings of Gods people 36. Some late Arguments against the Parliament answered and the Honor of that high Court in all things to be maintained so as the Honor of God do not suffer nor the peoples liberties destroyed 37. No man to grow rich in a time of Civil War Nor usury then to incur some Vsurers within the statute de judaismo and a provision that there may not be a begger in Israel 38. God wil not suffer any good Governors to be destroyed so long as they Administer Justice but t is dangerous for the supream Court to deny the people their Just Liberties 39 Forreign Negotiations against Protestants and the private Interests of some which are contrary to Publique Liberties are Grounds for the Armies continuance 40 Religion introduced by blood every where but in England a Prophesy concerning the sword to that purpose therefore truths which cost dear are to be loved 41. That war is lawful to defend Religion not to promote it that the sword maybe imployd for Religion as the servant of justice 42. Who are the hinderers of Irelands Releif and how Antichrist with his left hand may fight against his right 43. That H. 7. did wel to kil R. 3. and long may his Royal race inherit in our present Soveraign Lord King Charles and his princely Progeny 44. The Author
not intend to argue it but to the former question can the sword be better imployed then to defend good Christians what injury hath the Gospel of grace done to this Kingdom this 100 years that all men should not venture their lives to maintaine it if any should unjustly goe about to deprive us of it but did not the Christians in primitive times suffer Martyrdome T is true Christ Jesus had newly suffered and â—od would have the first seeds of Religion watered with bloud and Religion then was but a novelty and in its infancy children are subject to be abused by every one which being of age will defend themselves but for a considerable number of men to fly or suffer death is rather to be sheep then men does Religion overthrow nature That example of the Theban Leaguer under Maximilian was mistaken by Tertullian for the Christians were dispersed and knew not their own strength and that Saint Maurice had 5000 in Armes and would not fight against the King of Thebans is not reported by any credible Author but that 20000 Christians were martyred on Christmas Day under Diocletian possibly it may be so and so it was in Paris at the S. Bartholomew 1575. ten thousand Protestants massacred But all these Arrowes fall short of the mark whereat they are shot 'T is certainly more valour and Religion to fight for the maintenance of the true Religion establisht by a Law then to suffer patiently active Martyrdome in such a case is better then passive and this is no Hostility they begin no warre they provoke not the persecutors may have peace when they please let them not strike and give assurance of it to those which are in Armes for their Religion and they will lay down Armes presently as the French Protestants told their Kings Will the Cardinalls suffer an hereticall Pope as they call heresy no will the Bishops suffer hereticall Cardinalls no will the Priests suffer hereticall Priests no will the common Papists suffer hereticall Bishops no do wee not defend against God himself by physick and by food against sicknesse If a man have a sword in his hand 't is absurd to tell a Theife of Law and Iustice but fall upon him Constantine fought against Licinius in Palestine and made him give Liberty to the Christians to stand by and suffer a brother to bee killed is worse then the Murtherer for the one may be through choler and the violence of a temptation but not to help my brother argues a base spirit and is it not fratricide in me not to seek for justice upon him that hath kil'd my brother I fear the death of Barrow and Greenwood c. lay heavie upon some who might have opposed the Bishops What must the pillars of justice and truth be shaken for Uniformity must rights be invaded and violated for Formes and Ceremonies tell mee thou Beleeving soule does thy Religion consist in an ocular beauty and out-side uniformity or in a reall love and inward conformity to the Lawes of Christ is thy soule at rest in the enjoyment of thy God in the face of Christ and dost thou vex and disquiet thy selfe at Formes and shadowes dost thou persecute thy poore brethren partakers of the like precious faith with thy selfe imprison his body and vex his righteous soule because his eye-sight possibly is not so clear as thine and yet pretend that Conscience is not enforced but only the outward man and so mock and jeere at the calamity of thy brother who possibly hath greater enjoyments of God and lives more by faith and lesse by sence then thy selfe but sayes one may not God sanctifie this way to reclaime him from his errour must it bee an errour because thou sayst so and if it be so wilt thou bee unjust because I am erronious I pray thee which is the greatest sinne the manner of Gods worship is no matter of justice many Christians doe not meet in the publick places having been consecrated to Idolatrous uses and there was no naturall use for them and are not satisfied when I tell them that by the same reason they may not worship in this Kingdom because dedicated to S. George nor upon any day in the week every day having been dedicated to some Saint or other it satisfies them not for of the dayes and times there is a naturall necessity but none for the places and grounds which by speciall command were to be abolished for my one part I conceive this to be an errour but may any man therefore violate justice the queen of morall vertues the supporter of Thrones and States and commit palpable injustice the quean of vices and supplanter of States and Kingdomes by invading these mens houses which are by law their Castles and offer violence to their persons who are praying for the Magistrate that under him they may live godly and quiet lives and destroy all civill and naturall relations haling the poore husband from his wife to a prison and punishing the innocent wife and children who are not erroneous for the husbands errour if this bee not injustice there was never any done under the cope of Heaven Can it be for the publick good to imprison a man because he will not sin therefore can this Kingdome be happy without such a Liberty of Conscience and is it likely to bee obtained if this Army were disbanded speak plainly did not persecution come on like an armed man would not cruell persecutors and Oppressors have had if they might the same power over Gods people as the Romans had over their slaves if they spared it was a courtesie had not every man in the Army the next day after their disbanding been in the same condition for his Conscience as the Papists are if these men might have had their wils upon them And are not some which have ventured their lives against Popery and Tyranny indited upon the Statutes of Recusants which were made to distinguish betweene the Iesuited practising Papist and the peaceable Recusant who till the eleventh yeare of the Queene repaired constantly to our Churches and after fearing least the Papists should bee too rich the wisedome of State imposed a penalty upon them of twenty pound a Moneth for their absenting from Church and what comminations have there lately beene to proceed against poore Christians upon the Statutes of Heresy made in time of Popery against the Lollards which were Protestants and Wickliffes followers one of our protomartyrs of England truly Superstition is an unreasonable thing such bloody opinions prove the Authors to bee rather beasts then men Honest faithfull men because they cannot in all things come up and conform to the opinion of some Prelaticall spirits must be denyed the liberty to breathe and civill cohabitation or if that favour be obtayned they must be made hewers of wood and drawers of water as if the ten Tribes should have been slaves to the Gibeonites nay worse then slaves their very Oxen to plough for them and
loves the Assembly yet conceives that Liberty had been long since setled but for them who make the smal differences between the Conformists and Reformists wider 45. The absurdity of that Common Argument that if Independents be permitted then Papists must Errors in Religion to be tolerated but not against Religion 46. That there are more differences between the Papists then are in this Kingdom therefore we are to spend our wit upon them and our love upon Protestants Pope Joan in the dark as good as my Lady 47. A moderate Presbytery commended for restraining vice and for external beauty but a rigid Presbytery dangerous to this Kingdom men wiser in the South then in the North the danger of Coactive violence in matters not fundamental 48. Whether it be as lawful to fight for Christs Kingly Office as for his Priestly Office and whether Christians may presume of Gods extraordinary power in case of Arms without an extraordinary warrant 49. What Liberty of Conscience is desired and that natural men know not what belongs to spiritual priviledges and what use may be made of the late Common-prayer-book 50. A request to the Assembly to become suitors for just Liberties and to the Army not to mingle their interests by any means with those that shal oppose the High Court of Parliament Redintegratio Amoris OR A Union of Hearts between The Kings Most Excellent Majesty the Right Honourable the Lords and Commons in PARLIAMENT His Excellency Sir Tho. Fairfax and the ARMY under His Command The Assembly and every honest Man that desires a sound and durable Peace accompanied with speedy Justice and Piety AFter a shower how glorious is the Sun The War being ended what endearments should there be between all true-hearted English men When hands are tyed the great business is to unite hearts 'T is the wisdom of State when the heart of War is broken to deal Honorably with the Conquerors and gently with the Conquered 'T is the glory of a State as wel as a man to pass by an infirmity and far more noble to forgive him whom thou mayst kill then to kill him whom thou mayst forgive The Title of this Treatise I hope will please every man but such as feed only upon poyson which creatures soon after break in pieces that are grown rich in a time of poverty or fear a Day of Account before the Day of Judgment some only can fish in troubled waters the matter of it I hope wil relish wel to wel-tempered pallates that have the salt of reason for my own particular it hath ever been my hearty prayer and what I have prayed for I have ventured to write for though I know very few that have gained any thing by the Press besides their own contentment but hard censures but he that is wise when men are fools is true when they are lyars I am not in love with my own conceptions and yet will father them that they be not illegitimate and the mother conceiving them is a single heart as an English man the subject is weighty and many ticklish points but strong affections may be discerned by weak performances and I hope men are more merciful then formerly those that love wil excuse let others bring reason for reason I am satisfied to give the Reader rational satisfaction I must dig deep for these precious truths for taking too much upon trust and that to be reason which only looks like it hath occasioned our late mischiefs And 't is as hard to make some men beleeve the Truth as it is to disswade others from Errors Wherein as it is said of Errors that to reduce them to their first original is to refute them bastards love any discourse but to hear of their originals so in all matters of Reformation by the Interven-of the Sword the foundation Root highest wel-spring fountain end and grounds of all government is in the first place to be sounded fathomed and discovered which under favour have been the great defect in many writers in this late Comâ—â—stion that speak of obedience to higher powers of the unâ—awfulness of resisting and of the Rights and Liberties of the people◠〈◊〉 drawing from the Fountain but following the streamâ— of former Authorities and practises of other times which have â—he â—â—â—â—â—nance of example but not the least force of a Law 〈…〉 striving to know by the Causes why such a Government is appointed or Law is made as by the effects that so they find it to be Which Impolitiques is the Reason why there are so many Practises to be reformed in Courts of Justice the Judges finding the course of the Court which they say makes the Law to be so they never look further at the reason why it is so for if they did but consider the end and primary intention of all Laws viz. the execution of justice which consists in giving every man his own they would rather dispence with 10000 formalities and niceties in Law then neglect the doing of justice rather suffer all the courses of the Court to be broken and shivered into attomes then suffer one poor man to be undone by a mispleading or Error in the proceedings for justice is of moral and of perpetual equity but the course of a Court is but Ceremonial the Ceremonial Law of God always gave place to the moral when it appears fairly to the Court that the Debt is due or that the Plaintiff hath title to the Land if there be as many Errors and mistakes in the pleadings as there are stars in the Firmament the Judg must break through all forms to make the Plaintiff master of his right and to object matters of form and confusion is but to tyrannize over poor men that are not able to buy Justice and to be more careful of the shoo then of the foot that wears it Resembling herein the stranger that admiring the height of St. Marks-Tower in Venice thinking the Foundation could not be deep by reason of the water was very studious to know whereupon so goodly a Fabrick stood the people said it was so but how it came about was for the Senate to know the reason they troubled not themselves about it but I must dig deep for this precious truth and go to the ground of the point which being â—ound in the groundsels the building is not to be suspected and I conceive 1. That by nature all men are born alike free as we hold all by Frankalmoign so nature is Gavelkind tenure and there is no power natural but parental further then every man doth expresly or implicitly impower other men over him and every Father is a King in his own family Abraham Isaac and Jacob in Canaan had no Government but Domestical Parental or Proparental And though I cannot agree with Learned Charron that the Jews had power of life death over their Children which he would prove by Abrahams offering up Isaac which he supposes Isaac being about 25. would not have
successe to make it very cleare that the proceedings of the Army in not suffering themselves to be disbanded till the Honour and the Liberties of the King and people be setled and vindicated Is clearly justifiable by such demonstrative Arguments that the impartiall Reader cannot but in his judgment inwardly assent thereunto It cannot be denyed but that this Army was raised to defend the just Liberties of the Subject from all Tyrannicaâ—l Uâ—urpation Arbytrary exorbitances and Irregularities and all â—ppressive wayes of Government to which end they have bin honest faithfull and true as the Turtle to his Mate for if all the malice in the world were infused into one eye it could not discern the least spot of injustice or violation of trust in this Army for he that is true to his end can never be said to break a trust let but every man consider whose actions have been most suteable and agreeable to the solemn League and Covenant whether the Armies or theirs that oppose them and then tell me whether it be better to take the Covenant and to break it or not take it and yet to observe it whether is better to endeavour the extirpation and weeding out of the precious corn under the notion of tares and weeds or to endeavour by all just means to hinder and prevent the slavery of this Kingdome under the notion of Order and Uniformity Read but the Preface to the Covenant which is as it were the key to open the minde of the makers that having in our eyes the advancement of the Kingdome of Jesus Christ sure that can be no other then to set up Christ in his Kingly Office as Head of his Church for temporall Kingdome he hath none and if man must raign over the Conscience where must Jesus Christ raigne and calling to minde the practices against the Professors of the true Religion what were those practises but to imprison and persecute the best Christians for their Consciences and the power of the Hierarchy was principally erected in the Consciences of men therefore all Domineering over mens Consciences is to be rooted out and certainly the greatest errour and heresy in this Kingdome is to assume a power over the Consciences of Gods people and an unfained endeavour to amend our lives there 's a personall reformation and to go one before another in the example of a reall Reformation that must be intended a publike Reformation not to wait upon Authority whether we shall serve God or no but the Cobler to go before the Doctor the Sculler to out-row the greatest Schollar if he can and not to hamstring them that would go foremost in the power of godlinesse for a mans generall calling of being a Christian does not depend upon the Magistrate But why should not such a Discipline be setled universally as the greatest number of wise and Learned men shall agree upon The answer is easie because in very many Counsels Jesus Christ hath been out-voted by Antichrist and the Assembly doe not say that they are priviledged with the priviledge of Infallibility let the rigid Presbyterians in the Assembly but answer me this Question whether two parts at the least in three of all the Ministers in this Kingdome be not for a moderated Episcopacy and the Common-Prayer-Book if ever it come to a Nationall Assembly differences must be ended by the major vote that which they answer that few or none will be chosen but of the Presbyterian judgement I cannot believe it for 't is a violent presumption that men will nominate those of their own opinions if it bee replyed that we see in many places where the Electors have not been very religious they have chosen the most religious Professors for the Parliament that was not for the love of their Religion but they knew they were the best Common-Wealths men that stood for the peoples Liberty nor would that serve the turn if it were so for the elected ought in Conscience to vote according to the generall meaning and judgement of the Electors wee see in the Noble Hoâ—se of Peeres a Lord that has a Proxy may vote for himself in the Affirmative and for the absent Lord in the Negative if he send to his Lordship so to doe if four or more Ministers were chosen by all the Ministers of a County and sent to a Nationall Assembly these men ought not to vote any thing against that which they know to be the generall intent meaning and desire of those that sent them but whether the generall comportment of the Army in all matters universally and their late Actions Remonstrances and Declarations be not more pursuant and prosecuting to the true meaning of the Covenant the firme setlement of this distracted Kingdome in a substantiall and compleat manner then any thing that has been published by the contrary-minded let all the world judge But when will heresie cease if there should be such an indulgence as you desire This question is answered by Bâ—ccalino Ragvagli di Parnâ—sso and t is worthy the reading All the great ones came to the Oracle of Apollo to enquire concerning themselves at last came the Bishops exclaiming wonderfully against errors and heresies that the Romane Catholike Apostolike Church was quite destroyed by them and the Iesuites lamented the want of love and charity and said all was for want of order and uniformity the Bishops desiring to know when their errors and heresies would cease and the Iesuites desiring to know when there would be love and charity great expectance there was to know the Answers at last the Oracle said that errors and heresies would instantly cease if the Bishops and their Successors were abolished and that love and charity would abound when the Iesuites and their Accomplices were extirpated Observe two things first that persecution for Conscience sake is the only brand of the Antichristian Church secondly that those that complaine so much of errours are the greatest occasioners of them and he that bids look to your purse is the most dangerous fellow in the crowd I am sure if Gods glory were aimed at no difference of opinion amongst Protestants could possibly break the bond of love may we meet in Heaven together to praise God eternally and shall not we live lovingly together under one King Is there any man in London but sayes he hopes to be saved by faith in Iesus Christ or if not shall we send him to Hell unlesse he disturb the publick peace which no man must doe for a Kingdome must preserve it selfe as that precious King E. 6. said when the Bishops would have had him burnt a Heretick whither will his soul goe sayes that young truly young S. Edward to Hell said those bloody Bishops but he shal not if I can help it sayes he do you endeavour to convince him however I will not send him thither before his time t is presumed Theeves Murtherers repent he does not Those are bloudy butchers sons of that scarlet Whore
their flesh the Papists raw flesh without bread some Priests would pronounce the words with a very loud voice thinking thereby to bring Christ the sooner from Heaven The people are angry with the Priest and say it is an incivility to invite a man to a Dinner and not make him drink others hold that no Article of faith can be contrary to a mans senses The Lord knowes that I write not this out of any Irreverence to the blessed Sacrament Dominicani Daem nicâ—ni Franciscani Fraudiscani Carmelitani Carnalitani Mendicantes Manducantes Cervi Servi but to shew that the Papists have more differences among themselves then the Protestants for he that will but read Mounseiur St. Aldegonds Table of d fferences between the Papists shall finde that there are above 500. differences between them about the point of Transubstantiation which Trent makes an Article of their faith and they differ in above 20. severall points among themselves the Iesuites contending for the Immaculate Conception of the Virgin Mary The Dominicans tooth and naile opposing it every order of Monkes and Fryars studying to advance themselves and commend their own Saint and Patron and debase others in comparison so as if there should bee as many subdivisions in every point wherein they are divided as about Transubstantiation which I think is no hard matter to make good I might conclude that there are 10000. differences among the Papists and yet they all agree cordially against the Protestants and live as lovingly as if they were universally of one opinion and in Luthers time haveing a generall meeting for the reconciliation of all these differences one of their Bishops subtile and politique fearing that Luthers Arguments would take w th the People to make the Masse an arrant strumpit desires to make one objection for his satisfaction against it the which was that either Christ held in his hand bread or his body or the accidents of bread or something else or nothing if bread then the word this must be taken for this bread and that would be repugnant if his body it had been absurd to say my body is my body and they say it is no body till after the prolation of the words if the accidents then the Transubstantiation was before the words and to break accidents is not to break bread if any thing else what was it if nothing the Scripture is false for hee took and to say that the word this demonstrates nothing as present but what shall be this is to make our Saviour a Iugler to deceive their senses concerning the Virgins conception without sin he was likewise pusled because the Scripture saies all have sinned but only Christ and how then do they keep a Holyday for the Virgins Conception for no day may be kept holy for an unholy thing Others said it was but tolerated not approved but saies the Bishop brethren you see these are rationall doubts and your jarring will be the Lutherans uniting therefore Pray since wee cannot all agree in opinion least our differences should advantage the common Enemy let us live in love and banish all strife and contention and I doe here by Authority from the Apostolique See decree an Amnestia and Oblivion of all differences that have sprung up amongst any Papists concerning variety and dâ—fferences in judgement the hearkning to which advice as some Polititians observe An Act that all that differ in opinion shall liâ—e lovingly non obstante was a meanes to continue the greatest part of Germany in the Romish Religion I remember that at Paris going to see the Cardinalls Library which was kept by Doctor Smith our Countryman a subtile man and a great Schollar Bishop of Chalcedon alias terra incognita he was very earnest with me to reconcile my selfe into the bosome of the Roman Church abusing that Scripture that the Nation which did not serve her should bee destroyed and so must England I told him that mysticall Babylon must bee destroyed and he speaking something uncivily of England saying he was persecuted for his service done to his honoured Mistris and deare Mother the Church of Rome I made bold to tell his Lordship that he Courted a foule Mistris not because shee was foule but because shee was in the darke and in the dark Pope Ioane is as good as my Lady Amongst other discourse he told mee that the Protestants in England would destroy themselves and intreating his reason said he do not you see how they persecute the Puritans in England and Scotland and at Geneva And in the French Church Master Melletier Amarant for smal differences in opinion who being men more singular for zeale then the rest are disgraced whereas in our Church those which are most zealous are most honoured and the humility and austerity of the Capuchines and Cordeliers helpe to make amends for the luxuriance of other orders I wish every understanding man would but ponder this Argument can that Religion subsist and flourish where the most strict and powerfull professors of it are the objects of malice and opprest for their Consciences Wee allow saies he a greater latitude of opinions in the Church of Rome notwithstanding the inquisition then your Bishops will do in England I told his Titulary Lordship that is was the interest of England to bee as zealous for the Protestant Religion as the Spaniard was for the Popâ—sh The purity of the Gospell and the free exercise and practice in the power of it is now the interest of this Kingdom and there is no such way under Heaven to make this Kingdom suddenly happy as for all godly men though of different judgments to unite cordially together against the common Enemy I think no man will say but that the Independants are as great Adversaries to Popery as any others are in this Kingdome But now sayes the Reader I perceive you are for Liberty of Conscience that Babell of confusion and monstrous Chymera as men call it Stay good friend if you be a spirituall man and a new creature that hast found any mercy from heaven to thy poore soule I shall speak a few words with you about this businesse for spirituall arguments to a dead heart are but as warm water to a dead man for a carnall man to argue of spirituall priviledges is for a man to take out a hot Iron with his fingers Conscience is a Diamond and only wrought upon by the dust of a Diamond men that have no Conscience know not what it is The best argument that hath bin brought against the Congregationall way is that which the Papists urge against Christs Priestly office in point of satisfaction that it is more lyable to Abuses and Heresies then the way of Classes so sayes Aquinas if good works do not merit who wil do any good works the prudentiall way certainly to move men to doe good works is to tell them that they merit by so doing but look at the Institution what is the will of Christ I doe
of the greatest trust hee that is true to his end cannot be a Traytor The War first undertaken for the defence of Laws and Liberties hath had a great influence upon Religion and pray answer me this Question if the Parliament had told you at the first that you should not expect any Liberty of Conscience in case of prevayling but that you must serve God according to the precepts of men whether you see reason for it or no would you have engaged so cordially upon a promise of freedom for your temporall estates What is all the World worth if a man enjoy not the freedom of his soul peradventure you will say that the world cannot deprive you of the liberty of your Consciences for the Saints are as free in prison to enjoy God as if they were abroad as sweet experience can testifie and the more we glorifie him by suffering for him here the more conformable are wee made to our Head and shall be glorified with him and Jesus Christ is eminently all Ordinances in himself most true but in the dark the best eyes have need of Candles We are not yet as we shall be we live upon the beams here and not the body and it derogates much from the wisdome and the love of Christ to reckon that as a shadow which he hath appointed for a standing Ordinance Religion teacheth nothing against nature piety doth not ruinate humanity but makes one man worth twenty I assure you Gods people hope that you will deliver them from the Bishops successors as well as themselves by what title soever they be called I doubt not but you have both naturall and spirituall affection to this poore Kingdom the poore Saints that are rich in faith act faith in Christ for deliverance by you they say they care not what becomes of them so as the Crown may be set upon the head of Christ and fealty and alleagance sworne unto him who is no enemy to any just governours they are perswaded that the Parliament of themselves intend no lesse and that there are very many in both Houses most cordiall servants to Jesus Christ who are even sick for the love of him that dyed for the love of them but here is the case there is a potent faction within this Kingdom men that have enriched themselves in these times of danger and calamity a base thing so to build upon the ruines of our brethren that count gain godlinesse and these consist of subtill Atheisticall and depraved Polititians on the one hand and devout superstitious rigid Zealots on the other hand who by specious pretences and plausible insinuation worke upon the candor and devotion of many honest men whose mindes are vertuously disposed to enslave this Kingdom for their own ends and this under a pretence of Gods honour service worship and uniformity and this designe so politikely carried on that the wisest men may be mistaken for he that thinks no hurt himselfe is seldome suspitious of others The chiefe Religion of these Polititians is to have no Religion in the power of it but such a forme established as is most sutable to his Grandor and they thinke it a sin to let any man live in this Kingdome who will not eat up as sugar all their Orders and Sanctions our noble Worthies in Parliament would quickly be as wholsom medicinable restoratives to heale the wounds of this Kingdom but that they like byting corrosives study to make them greater and more dangerous setting up all sails to sail withall and rowing with all manner of Oares but being discovered will I hope be abhorred by all honest men Now to restrain the malice of these ambitious men the Lord hath preserved you to this houre and me thinks I heare Iesus Christ be-speaking you in this manner Hearken yee noble Army of Martyrs in affection and resolution who carryed your lives in your hands for my sake and for morall justice wherewith I am delighted I take it as kindly from you as if you had given me your lives but keepe them I am preparing mansions for you but your worke is not yet done you must stand up for the liberties of your brethren you must stand up in the gap for me who alone trod the wine-presse of my Fathers wrath for you why have I impowred you but to purchase liberty for my people Did I preserve you from active martyrdome that you should bring your selves to passive Would not I have taken your lives as kindly from you at Nasâ—bey Bristol c. as if after disbanding you should be imprisoned and put to death for Heretiques or Schismatiques Is not my kingly government as precious to you and as well worthy fighting for as my Priestly office But if you should be disbanded before Gods people have their liberties secured I should have covered my face and onely thought that you did not so well understand the Doctrine of Christs government and domâ—nion in his Churches and amongst his Saints as the Doctrine of satisfaction by faith in him Is it not most apparent that the day of your disbanding is in probabiâ—ity the Eye of the Kingdoms ruine for does not this potent faction say they will not suffer an Independent that they cannot live but by the death of the Independent party Hath God preserved you hitherto in times of War to be insensibly destroyed in times of peace Was not your Commission to fight for Laws and Liberties whereof Conscience is the greatest hath not the Kingdom sufficiently dishonoured Religion formerly in the Bishops times but must they now under a pretence of uniformity seek the life of her Children and of Religion it self do they not ayme at the life of Religion which is the heart of God and the lives of his children which are the apple of his eye The Meâ—curialists at Court did but strike at the letter of the law in some things but these Phaetons would set all on fire and ayme at the power of Religion the very life of our Laws whose humours are so corrupt that the least scratch turns into a Gangreen For I am confident that these cruell men cannot bring one argument for themselves but what I may improve for the Popes Supremacy which was pretended to be for orders sake to avoid confusion but in reality hath been the occasion of all Tyranny But many words are not proper to an Army you have won the heart of Gods people in you is fulfilled that prophesie Esay 49. That Kings shall be your nursing Fathers Commanders persons of Eminency for what the watchfull Constable worthy Justicer reverend Judge and all other Officers of Justice do in punishing Traitors in times of peace the same in effect is done by Armies in time of War every Souldier hath been a judge to do justice and execution upon the enemy I have but this request to make to you that you hearken not to any Syren songs but be ever true to your first principles let the Honour of Parliament always be of most high account and precious esteem with you your jarring with that Supreame Court would be a pleasant melody to many that will pretend faire to you speak you fair to borrow your hands to take out the Chestnut for them that would have you crack the shell for them to eat the kernell It is reported of the Lioness or the Bear that if a whelpe dye she will roar in the Den exceedingly over the carkass or else having got some gobbets of flesh hopes by continuall clamour to put life into it some such there are that by daily exclamation against the Supream Court think to vivifie their dead Cause and to put life into a carkass that will not acquit our renowned Worthyes from the highest Crimination and yet will justifie your station by the Law of the Land I beseech you if the Parliament had no power to Commissionate you to redeem out Liberties what are you that have acted by their authority I hate dissimulation the happiness of this Kingdom will rest principally in this that all the godly though of different opinions favour and assist one another and that all honest peaceable men joyn together as one man to break the neck of all oppression and injustice Let every man contend for the Honour and Priviledges of the King and Parliament in the preservation of the Liberties and Birth-rights of the people And when the Kingdome is happily setled let us say that God hath done all yet honour them whom he hath honour'd The End