THe Kingdom of England, that hath for many Ages continued the happiest Nation on the habitable earth, enjoying the highest blessings that heaven can give, or earth receive; the fruition of the Gospel, which setled a firme Peace; which Peace occasion'd a full Plenty, under the gracious Government of wise and famous Princes, over a thriving and well-contented People, insomuch that she became the Earths Paradise, and the Worlds Wonder, is now the Nurcery of all Sects; her Peace is violated, her Plenty wasting, her Government distempered, her People discontented, and unnaturally embroyl'd in her own Blood, not knowing the way,If you speak for your selfe, Sir, you are no good sub­ject; if for us, you are no good Chri­stian, all our practises of mercy have shewed, and all our prayers for mercy to God and man too, do shew this to be most false, we doe affect the meanes, all the lawfull meanes of peace, but our misery is that when we speake to men thereof, they make them ready to battell; The language of this Proemo is neat, but very Iesuiticall and dangerous; Take heed (good Reader) we live in the times now, that even the Iesuites be­gin to plead for the taking of the Oathes of Supremacy and Alleagiance. See the safeguard from shipwracke for a prudent Catholicke, with Doctor Featlies Annotations thereupon published by order. Sure our Church is either altered, or the Popes stomack that he can now digest us; But here it is (Reader give it thine observation) when there is hope that Kings will preserve Popery, then Popery it selfe will sweare to preserve them. nor affecting the means of Peace; insomuch, that she is now become the By-word of the Earth, and the scorne of Nations.

The Cause and ground of these our Nationall Combustions, are these, our nationall Transgressions, which unnaturally sprung from the neglect of that Truth we once had, and from the abuse of that Peace we now want: Which, taking occasion of some differences betwixt His Majestie and his two Houses of Parlia­ment, hath divided our Kingdom within it self, which had so divided it self from that God, who blest it with so firme a Truth, so setled a Peace, and so sweet an Unitie.

As that sinne brought this division, so this division (sharpned with mutuall Iealousies) brought in the Sword.

When the Lyon roars who trembles not? And when Iudge­ments thunder, who is not troubled?

Among the rest, I (who brought some Faggots to this Com­bustion) stood astonisht, and amazed; to whom the mischiefe was farre more manifest then the Remedy: At last, I laid my hand upon my heart, and concluded, It was the hand of God: Where being plundered in my understanding, I began to make a scrutiny, where the first Breach was made, that let in all these Miseries.

I found the whole Kingdom now contracted into a Parlia­ment, which consisted of three Estates; A King, a House of Peeres, and a House of Commons; by the Wisdom and Vnity whereof, all things conducible to the Weale-publique were to be advised upon, presented, and established.

I found this Vnitie dis-joynted, and growne to variance even to Blood. The King and his Adherents on the one party; and his two Houses and their Adherents on the other.

The pretence of this division, was the true Protestant Religion, which both protested to maintain; The Liberty of the Subject, which both protested to preserve; the priviledges of Parliament, which both promise to protect: Yet neverthesse,Sure this Gen­tleman thinks that any thing will be granted him: I am confident, and in this I dare appeale to God and all good men, that England never saw her Religion and Ordinances in that glory of lustre, as they have beene since this Parliament began; Such a spirit of prayer and preaching is gone out amongst us, as is indeed wonderfull. But that which you call Religion's prophanation, is in deed and truth Religion's purging and reformation, viz. to plucke downe idola­trous crosses, to silence Organs, to abolish relickes of Popery, to scum off the filth of our Liturgies and Church-service, and to put away out of our Cathedrals, those bawling Boyes, and drunken singing men; This is the prophanation of Religion we are guilty of in such mens opinions as this is. True it is, in these sad times of ours, and exceeding full of distraction, Sectaries creep in and increase abundantly whose sup­pressing (in their and the Lords due time) we doe not doubt but the great Reformer will blesse us with. This you can remember, & object against our side; But your open Masses on your side I hear no complaint of, not a word of your Irish Rebels now, Cum privilegio, in the land here; Accidentall prophanations, (in such a time as this) will happen, it cannot otherwise be, but voluntary and desperate ones; volent and vio­lent prophanations your side is guilty of; you authorise, defend, sight for (or at least with) professed prophaners; yea, professed enemies of Religion; yea, all Religion which hath any power or piety joyned thereunto. This writer, which, (in this straine of wit) desires to strike through the sides of our Parlia­ment and profession too at one blow, dares not here undertake to instance any one peece of the prophanation of our Religion (justifiedly) published, preached or practised in this distracted strait of time by the Au­thority of Parliament, Religion, Liberty, Priviledge, and all is troden under foot by that side, to which this Gentleman is now a loyall Convert, as is seen daily, but what impudence dare averre that we doe any such thing? Good Reader doe not be beguiled, but hear what this man saith, Religion, Liberty, Priviledge, never more prophaned, interrupted, violated, but by whom? let him speake out and tell thee, or doe thou open thine eyes, and tell thy selfe, rather, and then thou wilt tell me, that the Gentleman hath in this, but throwne dirt in his owne sides face. the first never more profaned; the second never more interrupted; the third never more violated.

Standing amazed at this Riddle, I turned mine eyes upon his Majesty; and there I viewed the Lords Annoynted, sworn to main­tain the established Lawes of this Kingdom: I turned mine eyes upon the two Houses; and in them I beheld the Interest of my Countrey, sworne to obey his Majesty as their supreme Gover­nour.

I heard a Remonstrance cryed from the two Houses: I read it; I approved it; I inclined unto it: A Declaration from his Ma­jesty; I read it; I applauded it; I adhered to the justnesse of it: The Parliaments Answer; I turned to the Parliament: His Ma­jesties Reply; I returned to his Majesty.

Thus tost and turned as a Weathercock to my own wea [...]nesse, I resolved it impossible to serve two Masters.

I fled to Reason; Reason could not satisfie me: I fled to Policy, Policie could not resolve me: at length, finding no Counsellour, but that which first I should have sought; I hyed me to the Book of God as the Great Oracle, and ushering my Inquest with Prayer and Humiliation, I opened the sacred leaves, which (not by chance) presented to my first eye the 20 of the Proverbs, ver. 2. The fear of a King is as the roaring of a Lyon, and who so provoketh him to Anger, sinneth against his own soul.

Now I began to search, and found as manyAnd was there ever any pe­stilent heresie in Gods Church tha [...] had not numerous quotations of holy Scripture? Augu­stine observes it sweetly, that He­resies and perverse opinions, insnaring the soules, they are not vented, but when the good Scriptures are not well understood, & then that which men understand wrongly, they assert to others as rashly; See Aug. tract. in Jo. 10. It may be this Gentleman would be rea­dy to doe to me as he did to Ieremiah, or as that other Zidkijah did to Micaiah, for he smote him on the cheeke and said, When went the spirit of the Lord from mee to speake to thee? 1 King. 22.24. For indeed some men thinke that none are in the favour of God so as they, and that God hath given to none his graces in that measure that they, though Christ knows they never knew what belonged to any saving grace or knowledg; but Sir, I must needs tell you, you have made Augustines words true. And such as you veri­fie that of the Apostle, 1 Tim. 1.7. they would be Doctors of the Law, and yet understand not what they speak, neither whereof they affirme. places to that purpose as would swell this Sheet into a Volume; so that in a very short space, I was so furnished with such strict Precepts, backt with such strong Examples, that my Iudgment was en­lightned, and my wavering Conscience so throughly convinced, that by the Grace of that Power which directed me, neither fear, nor any By-respects shall ever hereafter remove me, unlesse some clearer light direct me.

But, above all the Rest, a Precept and an Example out of the Old Testament (strongly confirmed by a Precept and an Exam­ple out of the New) setled my opinion and established my Re­solution.

Pre. 1. I could not have th [...]ught that a Royalist, and one of so tender a con­science, as this Gentleman would seeme to be, would have quoted a text of the holy Scrip­ture. 1 with such per­verting. 2 And so strangly derogatory to that which hee seemes to be so earnest for. For good Reader doe but mark well: It pleaseth God to owne (saith he) Nebuchadnezzar for his servant, we grant it, but to do what? amongst other things, 1 To conquer that which is none of his. 2 To be a scourge to the people of God. 3 To destroy others a while, till at length others destroy him; Thus God may, and doth owne the Devill for his servant for such services as these. Sir, you will have small thanks at Court for such parallels and comparisons as these, we hope and pray yet, that God hath appointed our gracious Soveraigne. 1 To preserve our right and yours. 2 To be a nursing father to Gods people. 3 To helpe to save them, which Ile assure you, Sir, will venture their deerest bloods to save him: you doe exceeding ill, sir, and I must tell you, it is an unreverent and unbesee­ming comparison. But let us see what this Scripture containes. 1 That to God belongeth the Kingdome, Rule and Government of the whole world. 2 He doth give the rule thereof even to the Beast of the field, to whomsoever pleaseth him. 3 That he hath lesse reason then a beast, which doth not submit. 1 To ac­cept the punishment of his iniquity, Levit. 26.41. 2 And to seeke a place of hiding there, where God will secure him. For 2 great reasons are given hereof, 1 Secret from the purpose of God and his decree, I have given, &c. v. 6. 2 From the sinne of man which God doth intend hereby to scourge for a time, for [...]o the Lord tels them plainly, verse 7. And therefore whosoever shall dare to strive or resist, must now know it is no lesse then a disobedience and God-resistance. The summe. Your Land (O ye Iewes) heretofore yours (while ye were mine) and governed by your owne King, I have now given away unto a strange King, even the King of Babylon, and the government shall be his over you all, ye [...], and what yours is, to the beast of the field. Now your wisdome will be to submit to me and him; yea, to me in him that you may shevv your passive obedience, if otherwise two mischiefes will ensue against you, viz. 1 Severe punishments, sword, famine, &c. 2 And that untill they be wholy given into his hands, hereupon a double exhortation is given. 1 Do not heare (expressed). 2 Much lesse beleeve (implyed) those that say, Ye [...] shall not serve the King of Babel, and a binding reason, ver. 10. For they prophecie a lie, &c. Lastly, the dire­ction and promise, ver. 11. But now what doth this Text conclude. 1 Hath God given away our Land and King to a forrainer? Who sent you to preach this doctrine? 2 They are commanded by God to this which is not our case. 3 Thus you argue, The people of Israel must not refuse the meanes of their safety, how unlikely soever. Therefore the people of England must not refuse the meanes of their slavery how un­lawfull soever. Its very well argued, sir, indeed. But honest Reader marke a little and see what the Gentle­man would conclude hence. 1 Our King is as that King of Babel, whom God hath appointed to do what he will. 2 Our Parliament the people that will not obey, therefore designed to fire, sword, &c. 3 All the holy learned of the Land are dreamers, enchanters, sorcerers, and men that prophecy a lie unto you. 4 Ther­fore Countrimen put your necks under the yoak of the King, and you shall remain still in your land, occupy and dwell therein; yes marry shall you and weare wooden shooes, as the Pesants do in France: Reader I ap­peale to thy soule, is not here pestilent perverting Gods truth? Do not such men torment and set on the rack ( [...]) Gods truth, 1 Pet. 3.16. This is the first Precept with which this good man was so satisfied. The first Precept out of the Old, Ier. 27.6. where it pleased God to own Nebuchadnezzar his servant, (although a known Pagan, a profest Idolater, and a fierce Persecuter of all Gods Children) concerning whom he saith, v. 8. They that serve not the King of Babylon, and that will not put their necks un­der his Yoak, I will punish them with the sword, Famine, and the Pe­stilence, till I have consumed them. v. 9. Therefore hearken not to your Diviners and Prophets, that say unto you, You shall not serve the King of Babylon, for they prophesie a lye unto you, v. 10. But the nations that shall serve the King of Babylon, and bring their necks under his Yoak, those will I let remain in their own land, (saith the Lord) and they shall till it, and dwell therein.

Can there be a stricter Precept? or could there be a more im­pious Prince? And yet this Precept, and yet this Prince must be [Page 9] obeyed: nay, sub poena too; Upon the pain of Gods high wrath, fully exprest in Famine, Sword and Pestilence, not only upon the People, but upon the Priests also, that shall perswade them unto disobedience.

The 2 Pre­cept is the old place Rom. 13.1, 2, 3. &c. To this I answer that this Gentleman sure doth suppose that that he can say more then Doctor Fern, or else he would never presse it so farre; But I will not dare to suppose that I can say more than they, which have given him answer. Let the reader apply himself unto Master Burroughes in the end of the treatise, intituled. The Lord of hosts: and oth [...]rs abouring excellently up­on that subject. Only thus much give me leave to advertise: The Gentleman doth first hoodwinck you and then abuse you. 1. Gods command his reason, and that under, thereat, they are altogether, yea and every one by himself, that which we desire to tremble to think of disobedienc [...] to; For they are such a three fold coard as cannot be broken, but we break with them. 2 Equality with our soveraign, superiority, or supremacy over him, let this book object against them that are guilty of desiring such a thing, We utterly disclaim and re­nounce the thought therof, And therefore herein the author fights with his shadow, and not with us. 3 His distinction of active and passive obedience, power, praise, pliance, prayers, &c. Suppose all this should be admitted, yet the author hits not the question, alas he comes not neer the mark. Indeed no more they do any of them by their good will. 4 The paral [...]ll too between the two Scriptures that is to say, between the 13. Rom. 1, 2, 3, and 1 Cor 11.29. with that flash of wit discerning the Lords body, and discerning the Lords annointed, that he say [...]s of ordinance, and the punishment of disobedience &c, allow him all this, And all this is beside the businesse in hand and hath nothing in it but froth: How easily and with no noise falls all this Babel to pieces thus. 1 He that rebells against Gods commandement, shall receive to himself judg­ment, True, but we do not so, therefore, &c. 2 He that desires to be equall with, or above his King, he &c. But we abhorre it with our hearts: therefore &c. and so of all the rest, This spiders web is soon swept down you see, Much reading, I know by my self, is a wearisomnesse to the flesh; And though there be many books yet every one hath not time to read them, observe therefore, good Reader, without prejudice these following things in answer to this precept. 1 Obe [...]ience to the King may be denied, not only in things unlawfull by the Law of God, but man also; This is granted by the Kings side, this position, That Gods Law and man's Law do limit Kings power. 2 Resistance is lawfull with these three cautions: 1 If there be the consent of the two houses of Parliament. 2 If that resistance be defensive. 3 If the King be bent to over­throw all religion, Lawes, Libertyes, &c. and shew nothing but will: For you know, sir, and for sh [...]me do not dissemble it, that Aristotles old rule is, He that Governs by Law is a King, by lust is a tyrant. The next book therefore that this Gentleman writes, we shall intreat him to satisfy the reader in those particulars above and such as th [...]se below, viz. 1 What is the difference between [...] power and [...] strength for surely this must be regarded. 2 There is difference between these two He hath, and He is, the greatest power, let it be spoken of whom it will. 3 The resistance of the Power, and the resistance of the will are things different. 4 These concurrences in a Governour, which all have graunted. 1 The power, which is from God. 2 Person, which is from men. 3 Qualification, which is from himself. 4 Limitation, which is from the Law divine and humane. 5 Let him also satisfy us in these two things more, that is to say. 1 Though duty, breach of oath and covenant doth not make forfeyture of power, yet whether any breach doth so. 2 Wheth [...]r power given to King, Parliament, &c. may be reassumed? when, how, in what cases, and by whom? The light of reason we have, hath taught us this, and we cannot forget it, That spirituall good things have such means to preserve them, Which is a truth warranted by Gods word. That naturall and ci­vill good things must surely have means to preserve them also, Such therefore would I intreate the next dis­course of this Gentlemans to be, as may give satisfaction in these things, or else he does nothing to the purpose. 2 Pre. The second Precept is enjoyned us out of the New Testament, Ro. 13.1. Let every soul be subject to the higher Powers, for there is no power but of God; the Powers that be, are ordained of God: whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. This Power, (this King) to whom S. Paul commandeth this sub­jection, was Nero, the bloody persecutor of all that honoured the blessed Name of Iesus Christ.

Gods Command should be a sufficient Argument, [...] is enough: But when he adds a Reason too, he answers all Objecti­ons: But when he threatens a punishment (no lesse then damna­tion) upon the resistance thereof, he hath used all means to perswade a necessity of obedience.

Let every soul be subject.

Not equall, much lesse superiour. And what is taking up of Armes, but an implyed supposition of at least equality? What are the hopes of conquest but an Ambition of Superiority? What is condemning, judging, or deposing, but Supremacy? For it is against the nature of an Inferiour to condemne, judge, or depose a Superiour.

And, lest the Rebellious should confine his obedience to a good Prince, the next words reply,

For there is no power but of God.

Power in it self is neither good nor evill, but as it is in sub­jecto, the person; If an evill King, an evill Power, If a good King, a good Power: God sends the one in Mercy; and we must be subject; the other in Judgment, and we must be subject: in things lawfull, actively; in things unlawfull, passively: If a good King, he must have our praise and our plyance; If an evill King, he must have our Prayers, and our Patience.

He that resisteth the Power (whether good or evill, for all pow­er is of God) resists an Ordinance of God (Ordinances of men are not resisted without ruine) and whosoever resisteth, shall receive, but what? [...], damnation to themselves.

Now, compare this place with that 1 Cor. 11.29. He that shall eat this Bread, and drink this cup of the Lord unworthily, eateth and drinketh, What? [...] damnation to himself. If then there be proportion betwixt the Sin and the Punishment, you may hereby gather the heinousnesse of disobedience, the punish­ment whereof is the very same with his, that is guilty of the Bo­dy and blood of our Lord; to the one, for not discerning the Lords Body, to the other, for not discerning the Lords Annoynted.

Ob. The Lords Annoynted? And who is he? None but the regenerate: Christ is not Christ to any, to whom Iesus is not Iesus.

Ans. Gods Word answers your silly Objection, not I: was not Saul Gods Annoynted 1 Sam. 26.9. Was not Cyrus Gods [Page 11] Annoynted, and many more whom God acknowledges so, and yet wicked Kings?

Cyrus is mine Annointed yet he hath not known me.

Example. 1. For the first Example; Truely I do but desire to appeal to judge­ment which is sound and without prejudice, not Ido­lizing the name of King, Court, &c. as not long since we were com­manded to do something else. And by those which now desire to preach us as deep into the blind obedience, as ever they did. I have (I thank God) three rules fitted to that threefold obedi­ence, which have not yet failed me in the trust I have committed to them; I am infor­med that, 1 Blind obedi­ence wanteth dis­cretion.2 Implicite ob [...] ­dience wanteth truth.3 Seditious and servile obedience want's justice. Reader, do but observe with what obedience they would have thee obey, and also take the good memorandum, given thee by an Ancient, And be not blindly obstinate, and Ile desire no more, Tertullian's censure of the people of his time is thus Majore formidine Cesarem observatis; quam ipsumde Olympo Iovem; which is in Eng­lish thus in effect, I would to God some of you would learn to fear God a little, which pretend you fear (and love the King so much) and I could like it well; Michior Canus takes occasion to say of the Italians these words, Vos Itali vultis deum habere in pane, quem non creditis esse in caelis, in English, You Italians will needs have God to be in the bread in the Sacrament, which I'm afraid you hardly beleeve to be in heaven. sic ilic in vita. Melanct. But to the point, this first Example Reader, I judge it (to this businesse) very in­congruent and absurd: Absurd I say, For do but observe, and the force of the reasonning lyes thus. 1 Three children captives do yeild passive obedience to the lawfull commands of a free Monarch in a strange land. Therefore all freemen ought to yeild passive obedience without resistance to the meer will of a mixt Mo­narch, (the Parliament then sitting and dissenting thereto) in their owne land I shall pray the Reader to observe well the agreement between this case and ours. 2 It is not lawfull in any case to resist (no though the commands be altogether unlawfull) a King that is to Govern by will. Therefore unlawfull also to re­sist him (or his bad Councell which is to Govern by Law; Thus the Gentleman argues from the first of those Examples which did so confirm him. The first Example for our Obedience the Old Testament proposeth to our imitation, Dan. 3.16. Ne­buchadnezzar the King of Babylon sets up a golden Image, Shadrach, Meshach, and Abednego, were commanded to fall down and worship it.

The King a known Pagan commands grosse Idolatry, did these men conspire? Or (being Rulers of the Province of Ba­bel) did they invite the Jewes into a Rebellion? did these, to strengthen their own Faction, blast their Soveraigns Name with Tyranny and Paganisme? Did they endevour by scan­dals and impious Aspersions to render him odious to his peo­ple? Did they encourage their Provinces to take up Arms for the defence of their Liberties or Religion? Did they seize upon or stop his Revenues? or annihilate his Power? did they e­strange themselves from his Presence? Murther his Messen­gers, or would they have slighted his gracious Offers? No, being called by their Prince, they came; and being comman­ded to give actuall obedience to his unlawfull commands, ob­serve the modestie of their first answer, Dan. 3.19. We are not carefull to answer thee in this matter; and being urged, marke their pious Resolution in the second: Dan. 3.18. Be it knowne, O King, we will not serve thy gods, nor worship the golden Image which thou hast set up.

The King threatens the Furnace, they yeeld their bodies to the Furnace, and say, Dan. 3.17. God whom we serve will deliver us out of thy hands, and is not, he will deliver Thee into our hands. They expect deliverance rather in their passive obedience, then in their actuall resistance.

Ob. But they were few in number, and their forces not con­siderable.

Ans. Admit that which all Histories deny, Was not God as able to subdue Him with so few, as to deliver them from so many? Had their weaknesse lesse reason (for the cause of Gods apparent dishonour) to expect a miraculous assistance in those dayes of frequent Miracles, then we after so long a cessation of Miracles? Gods glory will not be vindicated by unlawfull meanes, or unwarrantable proceedings.

Obj. I, but we take up Armes, not against the King, but a­gainst his evill Counsellors.

Ans. Adherents ye meane, A rare distinction! And, tell me; whose power have his Adherents? The Kings; By which appeares, ye take up Arms against the Kings power; Eccl. 8. He that resisteth the power (it is not said the Prince) shall receive dam­nation. Again, Where the word of a King is, there is power. God joyned the King and his power, and who dare separate them? They that take up Armes against the Parliaments power (you say) take up Armes against the Parliament; do not they then that take up Armes against the Kings power, by the same rea­son, take up Armes against the King? Now looke back upon your intricate distinction, and blush.

Obj. But, if the King betray the Trust reposed in him by his Subjects they may suspend their obedience, and resist him.

Ans. You and such as you the Kings flatterers; and it is pitty to see what daubing here is with untempered mortar. Kings are Gods Vicegerents and cannot be com­pelled to give an account to any, but to God. Psal. 51.4. A­gainst thee, against thee only have I sinned: That is to thee, to thee onely must I give an account. Though I have sinned against Uriah, by my Act; and against my people by my Example, yet against Thee have I onely sinned. You cannot deprive, or li­mit them in what you never gave them. God gave them their Power, and who art thou that darest resist it? Prov. 8.15. By me Kings raign.

Obj. But, his Crown was set upon his Head by his Subjects, upon such and such conditions.

Ans. Why was the penalty upon the saile not expressed then? Coronation is but a humane Ceremony, And was he not Proclaimed before he was Crowned? Proclaimed? But what? A King? And did not you at the same instant by re­lative consequence, proclaime your selves Subjects? And shall Subjects condition with their King,He is bound by the law to the law, which is the common Sponsor between him and the subject, viz. that the subject shall pay tribute give obedience, &c and then, that he shall enjoy his protection too, or else he is in an ill case. or will Kings bind themselves to their Subjects, upon the forfeiture of their pow­er, after they have received their Regall Authority?

Ob. But the King hath, by Writ, given his power to his Parliament, and therefore what they do, they do by vertue of his Power.

Ans. The King, by his writ, gives not away his power, but communicates it. By the vertue of which Writ, they are called ad tractandum & consulendum de arduis Regni, to treat and advise concerning the difficulties of the Kingdom: Here is all the powerYes to enact something too surely, Sir, you have forgot your self: but if Delin­quents be found out, and rescued from the hand of justice, what then? Nay if they be ar­med against them which should do justice on them, what then? the Writ gives them, and where they exceed, they usurp the Kings power, being both against the Law of God, and the constitutions of the Kingdom.

Ob. Well, but in case of necessitie, when Religion and Liber­ty lye at the stake, the Constitutions of the Kingdom (for the preservation of the Kingdom) may suffer a Dispensation.Here's no law of God broken yet, unlesse you shew us more.

Ans. Admit that: But what necessity may dispense with the violation of the Law of God? the deviation where from is evill, and, Thou shalt do no evill that good may come thereon.

Ob. But, we take not Armes against the King, but only to bring Delinquents to condigne punishment.

Ans. And, who are they? even those that take up Armes for the King; which an unrepealed Statute, 11. Hen. 7. acquits. But, admit Statutes may be broken, and you seek to punish them; Who gave you the power so to do? The Law: And what Law denyes the King power to pardon Delinquents? God that hath put power into the hand of Majesty, hath likewise planted mer­cy in the heart of Soveraignty: And, will ye take away both his birth-right and his Blessing also? Take heed, you do not slight that, which one day may prove yourOur reioycing is the testimony of our conscience, that we shall have mer­cy with the King of Kings, which is our soul's sole sanctu­ary. In the mean time you reason well, The King may pardon some Delinquents, there­fore ought to par­don any; yea all. A King hath mer­cy for D [...]linquents therefore, let him spare them, nay arme them against those that indevour to do their duties in ridding the common wealth or Church of them. Sanctuary.

Ob. But, the King, being a Mixt Monarch, is bound to his own Lawes.

Ans. There be two sorts of Lawes, directive and coercive: As to the first, he is only bound to make his accompt to God; so to the second, he is only lyable to the hand of God: who [Page 14] shall say unto him, what dost thou?

Ob. But Kings now adayes have not so absolute a power, as the Kings mentioned in the Scripture.

Ans. Who limited it? God or man? ManSee before confessed that, the Kings power is limited by Gods law and mans law too, where's the limitation, if he may do what he will, and must ac­count to none but God? For in vain is he petitioned, or subsidy, or aid de­nied him, For he may take all when he pleaseth, and is to account to none but God. could not limit the Power he never gave: if God, shew me where; till then, this objection is frivolous.

Ob. But, when Kings and their assistance make an offensive, and a destructive warre against their Parliament, may they not then take up defensive Armes?

Ans. It is no offensive Warre for a King to endeavour the Recovery of his surrepted right;Prove a sur­repted right, and you say some­thing. however, are not the Members of a Parliament Subjects to their Soveraign? If not, who are they? If Subjects, ought they not to be subject? Gods people, the Iews, Hester 8. that were to be destroyed by the Kings Command, neither did, not durst make a defensive Warre against his abused power, untill they first obtained the Kings Consent.

But admit it lawfull, (though neither granted nor warranted) that subjects may upon such tearms make a defensive Warre; does it not quite crosse the nature of a defensiue Warre, to Assayle, pursue, and dispossesse?

When you shot five peeces of Ordnance, before one was re­turned at Edge-hill, was that defensive? When you besieged Redding, which you after slighted, was that defensive? When you affronted Basing-house, was that defensive?

The warrantable weapons against an angry King, are Exhor­tation, Diswasion, wise reproofe (by such as are nearest to him) Petition, Prayer, and Flight. All other weapons will at last wound them that use them.

For the two Examples of our blessed Saviour, to it I answer that, This example also I judge to be like the former and very impertinent. My reason is, Our bles­sed Lord had an aime only at the businesse which he came to do, viz. 1 To do the work of his ministery Esa. 61.1, 2. And 2 in due time to suf­fer the death on the crosse, upon which 2 of the parts of his office were de­pendant, viz. the propheticall and priestly office, for the 3 part, that is his Kingly. Ex. 2 The 2 Example was left us out of the New Testa­ment, by Him that is the true president of all holy obedience, our blessed Saviour; whose humility and sufferance was set be­fore us as a Copy for all generations to practise by. 1 Pet. 2.

The temporall Kingdom of the Iewes, successively usurpt by these two heathen Princes, Augustus, and Tiberius, two Con­temporaries, was his naturall Birth-right, descended from his Type and Auncestor King David. Had not he as great an In­terest in that Crown, as we have in this Common-wealth? Was not He as tender-eyed towards his own naturall people, as we to one another?

Was not the Truth as deare to Him, (who was the very Truth) and the way to it; as direct to Him (that was the only way) as to us?

Was not He the great Reformer?

Had the Sword been a necessary stickler in Reformation, how happened it that he mistook his Weapon so? In stead of a trum­pet, he lifted up his Voice.

Were Plots, Policies, Propositions, Prophanations, Plunderings, Militarie Preparations, his way to Reformation? were they not his own words, Mat. 26.52. He that taketh up the Sword shall perish by the Sword. Nor was it want of strength, that he re­formed not in a Martiall way: Could not he command more then twelue legions of Angels?

Or had he pleased to use the Arme of flesh, could not he that raised the dead, raise a considerable Army? Sure, St. John the Baptist would have ventured his head upon a fairer Quarell, and St. Peter drawn his sword to a bloodier end; No question, but St. Paul, the twelve Apostles and Disciples would have proved as tough Colonells as your associated Essex Priests did Captaines; and doubtlesse St. Peter, who converted 3000 in one day, would have raised a strong Army in six.

Our blessed Saviour well knew, that Caesar came not thither without divine permission; In respect whereof, He became obe­dient to the very shaddow of a King; and whom the actively re­sisted not, he passively obeyed.

Ob. I, but there was a necessity of his obedience, and sub­jection, to make him capable of a shamefull death.

Ans. No, his obedience, as well as death, was voluntary; which makes you guilty of a shamefull argument.Bona verba quaeso. you are per­emptorily igno­rant, Sir, and for­feit your discretion very often. The death of our Lord was voluntary quoad depositionem, it is true, himself saith so Ioh. 10.18. I lay down my life, no man takes it away. But yet necessary too, quoad decretum: as I shall shew you out of your owne scriptures Mat. 26.54. how then should the Scriptures be fulfilled which say that it must be so.

Ob. But, He was a single person; We, a representative body: what is unexpedient in the one, is lawfull in the other

Ans. Worse and worse! If our blessed Saviour be not Re­presentative, Tell me whereof art thou a Member? woe be to that Body politick, which endeavours not to be conformed ac­cording to the Head Mysticall.

He preacht peace; If alwayes you say something, but if ever other­wise, either by himself or his, your paralell is not worth a point See Mat. 10.34. and be not rash. Your Martiall Ministers (by what au­thority they best know) proclaime warre.He preached obedience with li­mitation Mat. 22.21. Cesar's due no more, you (like a company of flat­terers as you are) preach it without limitation. He, Obedience; They, Sedition: Do not im­pudently tax us of preaching lies, shew any one so doing, and name him, otherwise you must needs father the lye. The Gentleman you glance at, in the word (Martiall) is quite beyond your aspersion, and till the Court admire such Micaiah's, I am afraid the Kings undertakings wil­be but like Ahabs journey to Ramoth Gilead, though 400 such as you say all, Goe up and Prosper. He, Truth; They, Lyes: He,Order is a word of great latitude, Sir, and I beleeve you mean, Order of Bishops, Order of Cathedralls, Order of Church-service, &c. Look about you, and you have been answered. No, know God is the God of order, and not of confusion. Order; They, Confusion: He, Blessednesse to the peace-makers; They, courage to theIn your two last particulars you beg shamefully. 1 You would have us think such as you mean to be Peacemakers, Who are indeed our only Peacebreakers. You are such, and we have found you such on every treaty that we have had with you, like him that shed the blood of warre in Peace. We have found you as the men of Meseck and Kedar (degenerating indeed) which whiles we (and you too) talk of Peace, make you ready to battaile. Psa. 120.7: 2 You would have us think that imprisonment for malignity, and as incendiaries in a state, is persecution for righteousnesse. No we know you suffer as evill doers, are buffetted for your faults, and desire you to remember the old rule; Non poena sed causa martyrem facit, It is not the punishment, but the cause which makes the Martyr. Sir, it becomes them that bring such a rayling ac­cusation as this, so full of bitternesse, and grosse falsehood, to draw it to particulars, and to say, This and this was done by such and such a person, and persons. We who desire information, beleeve me, do think, the blasphemies, lyes, and brasse-brow'd impudencies to be on your side. Persecutors: He, Blessednesse to the persecuted; They brand them with Malignitie that call them blessed.

God was not heard in the whirlewind, but in the still voice.

But, his thoughts are not as our thoughts, neither are our wayes like his wayes.

But, whence proceeds all this? even from a viperous Gene­ration (which hath long nested in this unhappy Island) and those encreased multitudes of simple soules, sedued by their seeming sanctity, who taking advantage of our late too great abuse of Ceremonies, are turn'd desperate enemies to all Order and Discipline, being out of charity with the very Lords prayer, because it comes within the Popish Liturgie.

How many of these have lately challenged the name of sanctified Vessells, for containing the poyson of unnaturall Se­dition? How many of these have usurpt the stile of well-affected, for dis-affecting peace? How many of these have counterfeited the honour of good Patriots, for largely contributing towards the Ruines of their Country? How many does this Army con­sist of? How for their sakes is Blasphemy connived at! Sacriledge permitted! How for their encouragement, are Lyes and brasse-brow'd Impudencies invented, nay publisht (nay published in their very pulpits) and tolerated (if not commanded) even by them, who (perchance, where this quarrell ended) would throw [Page 17] the first stone at them! How many of our Learned, Religious, and Orthodox Divines (who by their able Tongues and Pens, have defended and maintained the true ancient and Catholique Faith, and vindicated the Reformed Religion from the asper­sions of her potent Adversaries) are now plundered in their Goods, sequestred in their Livings, imprison'd in their persons, (if not forced in their Consciences) whilest their Wives and pooreThere shalbe judgement merci­lesse to him that sheweth no mercy. Iam. 2.13. I pray you open your eies, and see the justice of the Lord of hosts in this thing. Adonibezek shall rise up in judge­ment against you, his confession is Iud. 1.7. As I have done, so God hath rewarded me. So must you say too. Remember your earecutting, undo­ing, depriving, suspending, merci­lesse high Commi­ssion Court, and then say, God is just. When a ships la­ding of those that your party drave to New-England were sayling thi­ther, O (sayes a creature of one of your Courts) that a storm would come now, and sinke all these into the bottome of the sea! this is a peece of your cha­rity. Beleeve it, Sir, you have been bloodily mercilesse, and the just God is now in making inquisition. Children begging their bread, are left to the mercy of these unmercifull times; even for the encouragement of them, whoseSurgunt in­docti, et rapiunt cae­lum, et nos cum om­nibus doctrinis no­stris detrudimur in gehennam. Aug. pedantick learning durst never shew her ridiculous face before an easie School-man, whose livelyhoods they un­worthily usurp, not dispensing the bread of life, but the darnell of giddy-headed fancy and sedition, abhorring the way to peace, and maligning those that ensue it.

Ob. I, but we desire Peace, so we may have Truth too.

Ans. What mean ye by having Truth? The preservation of the Old Truth, or the institution of a New?

If ye feare the alteration of the Old, (having your Soveraigns Oath, which you dare not beleeve) what other assurance can you have?

The Blood you shed, is certain; the change you feare, isIt is an easie matter for you to write so, but it is not so easie for you, [...] make wise men think so. Solomons prudent man, and his fool, with their previsions, and provisions, are to be seen, Prov. 22.3. You are very confident of your abiliti [...]s, that dare oppose your judgement, to that of a whole State. uncertain: it is no wisdom to apply a desperate Remedy to a suspected disease.

If the enjoyment of peace depends upon a full assurance of Truth, our discords may bear an everlasting Date: God hath threatned to remove his Candlestick, and our wickednesse justly feares it; And so long as we feare it, shall we abjure peace, the blessed meanes to prevent it? He that seekes to settle Truth by the sword, distracts it.

Or is it a Truth ye want? If so, Is it of Doctrine, or of Dis­cipline? If of Doctrine, Actum est de nostra Religione, Farewell our Religion. Or, is it of Discipline? Discipline is but a Cere­mony. And did the Lord of the Sabbath dispense with a morall Law, for the preservation of an Oxes life, or an Asses? and shall we, to alter some few indifferent Ceremonies (allowed by the Parliaments of three pious and wise Princes, and the practise of many holy Martyrs, who sealed the true protestant Religion [Page 18] with their blood) cry down Peace, and shed the Blood of ma­ny thousand Christians?

Our seduced Protestants will have no set Forms of prayer, but what proceed immediately from their own Fancies. This is their Truth.

Our Semi-separatists will hear our Sermons (if they like the Teacher) but no Divine Service. This is their Truth.

Our Separatists will not communicate in our Churches, nor joyne in our Congregations. That is theirTruth is one, as is the God of truth; And as for the Separatists, Anabaptists, Anti­nomians, &c. What the State thinks of them, and how it proceeds against some of them, you should seek to know before you seem to censure. We contend not, Sir, for such a truth as must have a touch of an Irish toleration. The Independants, those Gentlemen do dif­fer in judgement in that point, tis true, yet modestly, and without moro­sity: Reckon them with reverence, Sir, I pray you, they shall for lear­ning go check by jowl, with your side of the first form, And if you take them in their Pulpit imploy­ment, beleeve me none of yours are to be compared with them; Alas, Sir, preaching, that is to say, opening the whole counsell of God, hath been out of fashion at Court, ever since I was born; More the sinne, and shame of some bo­dy, And the judge­ment which is de­nounced Amos 7.12.16.17. Reader, observe if it be not accomplishing: Neither is the quarrell for a few ceremonies, we contend for substance. For all our liberties, as we are men, and Christian men, do lie now at stake, and we hope the Lord will discover himself to be for [...]is therein. Truth.

Our Anabaptists will not baptize till yeares of discretion, and Re-baptize. That is their Truth.

Our Antinomians will have no Repentance. This is their Truth.

Our Independants will have an universall Parity; This is their Truth.

Good God, when shall we have peace, if not till all their Truthes meet!

Obj. But, Christ sayes, Mark. 10.34. I come not to bring Peace, but the sword: therefore for the Propagation of Peace, it is law­full to use the Sword.

Ans. So he is tearmed, 1 Cor. 1.23. a stumbling block, and does that warrant to stumble? So, He sayes, Mat. 26.31. All you shall be offended because of me; and doth this Patronize our Offences? The Law is good and just: Because Rom. 7.7. then we had not knowne sin but by the Law. Is it therefore lawfull for us to sinne? God forbid.

Our Saviour brings the Sword among us, as wholsom meat brings sicknesse to a weakly sick stomack, or Physick to a body abounding with Humors; not intentionally, but occasionally.

Thus, by your erroneous and weake mistakes, you make the Prince of Peace the Patron of your unnaturall War: and the God of Truth, the president of yourThis hath been answered before, and if an accusation against us were enough who should be guiltlesse? If you think, Sir, you can yet bring any thing against our proceedings, which hath not been said, and deserves the name of any more then such a cavill as this, you have your liberty. unexamined errors.

But, Almighty God, the Champion of his owne Truth; and maintainer of his own Cause, hath (to more then common ad­miration) appeared in this great Enterprize.

He that delivered Israels handfull from the hand of Pharaohs Host, hath shewed himselfe in the (almost incredible) procee­dings [Page 19] of this heaven displeasing Warre; the briefe Relation whereof may move those hearts, that are not seared, or stone, to melt into a thankfull acknowledgement of his Power, and remaine as Monuments of his Mercy, that children (yet un­born) may say hereafter, God was here, viz.

The two Houses of Parliament made firstThat is to say, before the Papists could get them, for indeed they were design'd to have had them, that we might have had what they have in Germany, that is to say, neither house, home, nor habitation; The tender mercies of the wicked are cruelty, for this Parlia­ment therfore, and that seisure, We humbly blesse the name of our good God. But good Sir, not first before the plot for bring­ing of an Army against the Parlia­ment. Nor first be­fore many other things which con­science hath not si­lenced among some of you, and in due time the King­dome will take notice of, Sir, with all your tricks and ambiguities, you dance in a Net, and your dissimulation and prevari [...]ation cannot be hid. a generall seisure of all the Armes, Ammunition, Castles, Forts, Maga­zines, and Ships, (being the whole visible strength of this un­happy Kingdome) to whom (having now setled the Militia, both by Sea and Land, in their owne hands) tides of Proposi­tion gold came in upon theTruely our gold came not in as it ought to have done; We had then, and yet have too many amongst us whose earrings were laid by for an Idoll of their owne making. But now you speak of our Incomes for the Warre; Remember I pray you Sir, that we do not forget some of your Receipts also. First, The Lands and Money of almost all the Nobility and Gentry of the Land. Secondly, Malignant Merchants and Citizens, not a few. Thirdly, All the Civilians in the Kingdome, and (Reader) into their hands, all the treasure of the Kingdome was running, out of all their Cossers you expend. And indeed it must be so, for it was ill got, and must not be better spent. Fourthly, You received one summe from beyond Sea upon a good Pawne. Fifthly, And 100000 l. came in (they say) elsewhere that was holpen to be gotten by us, and now is spent to fight against us. Sixthly, All the wicked ones which are scummed off the three Kingdomes are on your side, these usually love not any thing better than that which God hateth, and will give their first borne to a Moloch; The Gentleman observes it well, we are fain to straine hard for monies, every thing expended in the things of God came too too hard But to Idolatry, every thing comes easie, the health, 1 King. 18.28. they cut themselves with knives, &c. the wealth, Exod. 32.6. they pluck'd off a heir earrings the ease, Exod. 32.6: rose early; their very children too. Psal. 106.37. They offered their sonnes and daughters to devils. Seventhly, All the Papists in Christendome yeeld you their prayers and purses, then I shall desire thee (good Reader) to marke with me these two things. First, who they are that fight against us, that is to say, a gracious Prince, and some others missed into the deep mire(alas) where now they sticke so fast that God onely can help them out. Secondly, what it is to be fea­red these men will doe if they should prevaile, viz. Pull downe any thing to set themselves up againe, and to repaire the ruines of their (thus) spent states and fortunes. Publique Faith; Money (like blood from the Liver, conveyed through all the veines) issued to make a large supply, and where it stopt a while, mountains of massie Plate, from the vast Goblet to the slender Thimble, this faith removed into their safe possession: And when the great Milch-cow began to slake, they prest her nipples, and by hard streyning renewed the streame. As Physicians evacuate the Body, sometimes by Vomit, sometimes by Purge, some­times by Phlebotomy, sometimes by Sweating, sometimes Fluxing, sometimes Diuretically, yet Purge but the same Peccant humour; So did they, first by Proposition, then by way of Contribution, now by way of Loan, then by way of Subsidy, (no lesse then 50 at one time) here by way of Asses­ment, there by way of Twentieth part, then by way of Ex­cise, [Page 20] one while by way of Sequestration, then by way of Plunder, but still the issue, Money: And to worke the better upon the affections of the Multitude, all this for the behoofe of King and Parliament, for the pretended defence of (God knowes what) Religion; insomuch that men came in like Swarmes to the next Tree, or rather like treacherous Decoyes, with their innocent multitude into the Net, and Horses with­out number.

Thus were they supplyed with all necessaries which the Arme of flesh could provide, for the waging of an unconque­rable warre, whereon the money already expended, makes no lesse figures then 17 Millions Sterling, besides the Revenues of the King, Queene, Prince, Duke of Yorke, and the whole estates of all such as take up Armes against them, besides free Quarter, and Souldiers yet unpaid. His Majestie on the other side, driven away with a few Attendants, not having among them so many Swords and Pistols as these had Canons, wan­ting both Money, Horses, and Ammunition, onely what he received from the piety of some beleeving Subjects, (whose eares were Pamphlet-proofe against all defamations, and scan­dals cast upon sacred Majesty) finding slender Provision in his own Dominions; and that stopt or seized which came from forraigne parts: No Shipping, but what he purchast with the precious and extreame hazard of his few (but Valiant) Sub­jects: No Armes, but what he gained by the couragious ven­ture of his owne neglected Life, the Subject of our continuall Prayers: Yet hath God covered his head in the day of battell, and blest him with such successe, that he is (by the Divine Pro­vidence) become a greatIt is the de­sire of our souls, that his Majesty were master of his own passions, and then of all the three kingdomes. And we do not doubt of both these, if God would once please to rescue his sacred Person out of your hands, in the mean time, we will not cease to pray, that God would give him the great evidences of his exter­nall love to great ones, that is to say, a wealthy family, solid honour, and a sure posterity, yea, and that his soul may be bound in the bundle of life, with the Lord his God, while the soul of his, and our adversaries be by God cast out, as out of the middle of a sling: Surely God is just, and the misleaders houses have been as the moth, or as the lodge, that the watchman maketh. Iob 27.18. Master of the Field, and almost able to maintaine fight with his owne Ships at Sea.

The God of Heaven blesse him, and prosper him, and make his dayes as the dayes of Heaven, that being here the Faiths Defender, he may still be defended by the object of that Faith.

Nor is theTo your pro­videntiall observa­tions, I say thus, Sir, Surely were not prophanenesse, and blasphemyes as toyes, and tri­fles among you, you durst not speak, much lesse print such blasphe­myes as these, such language, as indeed befits heathens, ra­ther then Christians. Solomon saith Eccle. 9.2.3. That all things come alike to all, and the same conditi­on (in regard of outward things) is to the just, as to the wicked: as is the good, so is the sinner, he that swear­eth, as he that feareth an oath. On all this, this Gentleman concludes presently that, which Solomon gave his heart to know, and could not comprehend, verse. 1. This Gentleman concludes, 1 That Master Hampden was punished. 2 Thus, and in this manner. 3 For this, and this: Though you dare deal thus boldly, with the secrets of humane majesty, yet if you presume so with the divine, Look for your reward, and be sure the damnation doth not sleep of those, which like bruit beasts made to be taken and destroyed, speak evill of things, and men they know not. But to the particulars (reader) the reproch which he would cast upon that honourable man Master Hampden, hear the truth of: Master Hampden (as many other godly, and gallant patriots) stood against shipmoney, and such things, as being (for so indeed they were) against law and liberty of the subject, denying to pay those things which indeed ought not to have been demaunded: here-hence, a suite is commenced against the said Master Hampden, a suite in his Majesties name for the things aforesaid, wherein he endeavoured legally to defend himself, and with himself, us, ours, and the king­dome: choosing rather to suffer imprisonment, &c, then to do act, either against conscience, within which is and wilbe, index, judex, carnifex, or law, without which ought to be to every good subject sicut murus aheneus as a sure defence. Sir, had his Majestie had about him such as Master Hampden was, and would have pleased to have given eare unto them, (which we do not desire to doubt his gracious disposition in) he would have spoken to our Soveraigne words of truth, and sobernesse, which would have been as so many pre­tious preservatives against precipices; but the Court was then, as it is now, full of pestilent sycophantisme (more the pitty) wherein I beleeve your reader will allow you none of the least shar [...]; Sir, I must tell you many blesse God for those few, such as this Gentleman was, and what aspersion you cast on him, you will never keep from recoyling in your owne face. providentiall hand of God more visible in pro­spering him then in punishing his Enemies, whose ruines may re­maine as Sea-marks to us, and Pyramids of Gods Power, wher­of a touch:

Sir John Hotham, then Governour of Hull, who first defyed and dared his Soveraigne to his face, what is become of him? How stands he a Marke betwixt two dangers, having nothing left him but guilt enough to make him capable of a desperate Fortune?

Master Hampden, that first waged Law, and then War against his own naturall Prince, hath not he (since these unhappy trou­bles began) bin first punished with the losse of children; nay, vi­sited to the third Generation, to the weakning (if not ruining) of his Family, and then with the losse of his own life, in the same place where he first took up Armes against his gracious Soveraigne? was it not remarkeable, that the LordThe Lord Brooke is the next man you bark at, and he is dead, (more the pitty had it otherwise pleased our good God) had he lived he would have made an excellent instrument of re­formation indeed. But he tooke exception against that clause in the Litergy, From suddain death, good Lord deliver us; if he did so, it is answerable in the fathers language, Nulla subita mors piis, so Saint Augustine, there is no sodain death to the godly. I beleeve that noble Lord was better prepared for that which God was pleased to call him to, even that day he died, I mean death it self, how sudainly soever it might seem to you to come, then you ever were while you studied the writing of this book; He that is a mortified, and yet mor­tifying Christian seeks to dye dayly, and desires to be dissolved, and to be with Christ, which is best. Those that make their covenant with death, and their agreement with hell, whose only preparation for death is by endevouring to forget it, to these men death is the terrible of terribles, but the righteous is bold as a lyon, and is perswaded that neither life nor death, &c. shalbe able to separate him from the love of God which is in Christ Iesus our Lord. But he was slain out of a Cathedrall: Sir, I do not wonder that any friend of reformation should be killed thence, they would kill reformation it self, were it in their power: and this that you alledge, Sir, is one of the least of their sins: Alas the Bishops, and the Cathedralls have killed thou­sands of souls, here they killed the body indeed, but they could go no further, you set a Character upon that honored Lord, (though against your will) which will not be forgotten, and indeed the memory of the just must be blessed. You give him (as Caiaphas) an excellent Epitaph. Deo et Ecclesiae cecidit hic, My Lord Brooke fell for God, and the Church. And Bishops are down already, what then should the Cathedralls do up? Truly I do not know, unlesse to be a nest, and cage of all unclean birds, a harbour for dumbe dogs, proud prebends, non residentiaries, and a crew of ale-swilling singing men, who with their boatus strenuus, loud lowing, (as that learned man calls it) sing loud Abominations, morning, evening, and midday, where the counsells of God should be opened to his people, and converts gathered in to our Lord Iesus Christ. I have knowne that city, and Cathedrall, Sir, this many a year, and I beleeve there is not lesse belonging to Michaels Church, Stow Church, the Chappell, and the Minster, then 5000 l. per annum. And for the space of these 40 yeares there hath hardly been a preaching Minister in three of those foure Churches, nor [...] [...] ­mons twice on the Lords day in any one. Michaels, and Stow were for the most part not used at all, saving for their buriall places, There were one Maxfield, and one Maddox (blind readers both) stipendiaries suc­cessively to three of these Churches, at I beleeve, not above twenty pound a yeare, and in Maxfields time the Clark (Iohn Bird by name) read the first lesson, and gave the responsalls. Brooke [Page 22] who so often excepted against that clause in the Lyturgie, (From sudden death good Lord deliver us) was slain so suddenly? who was so severe an enemy against Peace, should perish in the same Warre, he so encouraged? Who, so bitterly inveighed against Episcopall Government, should be so shot dead out of a Cathedrall Church? who labouring to put out the left eye of establisht Government, his left eye and life were both put out together?

How is Duke Hamilton (scarce warme in his new honour) taken in his own snare, having entangled his Lord and Master in so many inconveniencies?

How is Holland, whose livelihood was created by his Sove­raigns favours, branded with a double treachery, and like a Shit­tlecocke fallen at the first returne, and scarce able to raise him­selfe by a sorry Declaration?

Is not Bristoll Fines (who at his Councell of Warre condem­ned and executed innocent blood) himselfe condemned (plea­ding innocence) at a Councell of Warre, from the mouth of his owne Generall, though finding (perchance) more Mercy then he either deserved, or shewed? But that blood that cryed to him for Mercy, will cry to Heaven for vengeance.

And are not many more ripe for the same Iudgement, whose notorious Crimes have branded them for their respective Pu­nishments?

How many of thoseIf you would name us some of these men, and Mi­nisters, it would give much satisfa­ction, and make us to beleeve that you had not underta­ken the impudent lying, which is gone out through the land: I pray you do not forget, Sir, what you are to make appear to us. 1 That ours are blood preaching Ministers. 2 That some are dead, and many sick of that bloody disease. 3 And that if any one chaunced to be sick or dye of a Plurifie, therefore (for this Gentle­man can tell) God smote him, because he at any time see­med to dislike a peace even as bad (yet blindly sought and sued for) as the Irish cessation. blood-preaching Ministers have [Page 23] died expectorating Blood, whilst others at this time, labouring under the same Disease, can find no Art to promise a Recovery? All whom I leave to possible Repentance, and passe over.

Cromwell, that profest Defacer of Churches (witnesse Peter­borough and Lincolne, &c.)Sure this Gentlemen was a Prebend, had some Colledge lease, or some such thing hee's so zea­lous of Cathe­dralls. But let us see for answer, 1 It is but if fame speakes true, and Fama mendax, Aulicus will lye. 2 If the thing were so, as he sayes, viz. watering the horses at the font, &c. I do not know but that it may be easily answered, Ne­cessity makes that lawfull some times which at other times is prohibited, Reade, Sir, and be not rash, Mat. 12.3.4. 3. Reader, thou seest the method these Malignants have in making Parliament proceedings odious, viz. O, they pull downe old Monuments, &c. I beleeve wise men thinke that in Peterborough, Lincoln, and Canterbury too, there were many things were not fit to stand, or else they were in a better condition then many of their sister Churches. Gentlemen of your strain would rayle at Henry the eight, if he were now li­ving, for pulling down the good old Abbyes: But if you could see there are two most especiall peeces of pro­vidence herein, 1 Blind zeal set them up, I am sure, and you said such pulls them down againe: See God in this, here's a clear [...], a very retail between the sinne, and the punishment, Such zeal set 'em up, and such zeal puld 'em down again. 2 Shall not these souldiers rise up in judgement against many of our great Rabbins and Doctors, these droanes, and no conscienc'd Seniors dayly saw, s [...] by, and cryed up this Di­ana, and will you hear the reason? By this craft we have our gain, Act. 19.25. These that would be thought to be some great ones, came dayly themselves (and caused others so to do) to offer neer the holy table (at my author reverently calls it) the blind whelps of an ignorant devotion in sacrifice▪ of which sacrifice I may say as the Apostle, The things which the heathen offer in sacrifice to their Idols, they offer them to De­vills not to God, 1 Cor. 10 19.20. or as God himself of the them sacrifices, Esa. 66.3. At length come the souldiers in the spirit, (though not the wisdom and authority) of Hezekiah, and they seeing this brazen ser­pent abused, break it all to peeces, and call it Nehushtan, you are angry, Sir, they care not for it: and for my part I must needs say Digitus Dei hic est, the finger of God is here. Some other things there are here, which I cannot passe over silently. 1 Your naming these Gentlemen so odly, Fines, that Cromwell, and plaine Sands, &c. if you be a Clergy man I must tell you, In vain seems he to be religious which refrains not his tongue, Ian. 1.26. I pray you let us leave to be proud, the Lord hath pretty well begun to humble us, Ego et Rex meus, are strains too high to hold long: This exalting of our selves above what is called God, and good, is a footstep of Antichr [...]st, Brother amend this, I'le shew you your portion else, 1 Sam. 2.36. to cry out for a place in the Priesthood, that you may eat a morsell of bread. 2 For the rising of Monuments, was it mat­ter of coyn he rifled for? You speak language as if there had been something of gain there to be found: No surely there was nothing of that nature there. Vpon the sepulchre of Semiramys, there was written, Si quis regum, &c. If any King want money, in this tombe he shall find enough, that very tombe did Cyrus open, and there found an inscription, Avare, tu, &c. thou covetous fool, see here an Emblem of misery, and Mor­tality too, which should make thee, if thou wer't wise, to regard no such trash. Then sure it was for consci­ence he did it: and if so, Sir, I will tell you, The Monuments of the dead had asmuch need to be rifled, and look into almost, as the monstrosityes of the living. A Church in London (and that no mean one) had with­in these 12 months as many brasses (yet to be seen) taken off the stones as came to a great number, whereon is written such inscriptions as this; Of your charity pray for the souls of A. B. and C. D. his Wife, &c. upon whose souls, and all Christian souls the Lord have mercy, &c. Are these dead Poperyes sit to stand be­fore the eyes of living Protestants: and in a time of reformations? Saint Paul spies an altar, when time was, and at Athens too (I pray you marke that Vniversityes, and Cathedralls too are not without their grosse Su­perstitions) directed: To the unknown God, Act. 17. he cryes it down then, and if the Church had been con­stituted, I doubt not but he would have pull'd it down too, and yet is blamelesse; but if we do any thing the Kingdome must ring on't. The wolfe on a time looks over the hedg, and sees the shepheard killing a lamb out of the flock for his food? Yea (saith he) he may do this, but if I should do so, &c: you can apply it. 3 We desire you should tell us where, when, and by whom any tortures were used on the tender breasts of women; this takes I suppose like a ballot thats new among boyes, and ignorant people, 2 Sam. 16.2.3. Ziba's lye, and the purpose thereof, I am sure you know, viz. to ingratiate himself, by disgracing a far honester man; Remember (Reader) and take heed. It was Davids sin, his rash credence, yea such a sin, as upon which follow­ed a worse then that, the bestowing of that upon a knave, which was the inheritance of an honest man, yea, and mark how fast a lye sticks, upon better information David mended it not. 2 Sam. 19.29. 4 That all our reformers need reforming, we agree with you, and it is our dayly suit at Graces throne, that it may be so with them: For if any cannot rule his own house, how shall he guide the Church of God. 1 Tim. 3.5. If then the reformers need reforming, what do the deformers do? if the cleanest places in England need washing, what do the foul holes, and filthy sinks do. This hogsty Prelaticall hath been swept but twice since the Con­quest, and the Temple at Ierusalem had three sweepings, in the three years of our Lords Ministery. and Rifler of the Monuments [Page 24] of the dead, whose prophane Troopers (if Fame has not for­got to speak a Truth) watered their Horses at the Font, and fed them at the Holy Table, that Cromwell.

Sands, whose sacrilegious Troopers committed such Barba­rous insolencies, with his (at least connivence) in the Church of Canterbury, and used such inhumane tortures on the tender brests of women, to force confession of their hidden goods, the golden subjects of their Robbery.

What can the first expect, and what reward the other hath found, I neither Prophesie nor judge. If these, and such as they, do fight for the Reformed Religion, God deliver every good man both from them, and it: Cursed be their wrath, for it is fierce, and their anger, for it is cruell.

These (and of such many) are they, that whilst they pre­tend a Reformation, need first to be reformed.

Nor do I, in tasking this Army of such impious Barbarismes, excuse, or rather not condemne the other, wherof no question, too great a number are as equally prophane; whilst altogether make up one body of wickednesse, to bring a ruine on this mi­serable Kingdome; for whose impieties His Majesty hath so often suffered.

I but His Majesties Army (besides those looser sorts of people) consists of numerous Papists, the utter enemies of true Religion.

To whom the King hath sworne his Protection, from those he may require assistance.

But, unto all his people, as wellYour Logick is just like your Divinity, Sir, I must be plain with you, an both stark naught, you say, To whom the King hath sworn his protection, from those he may re­quire assistance. But unto the Pa­pists he hath sworn Protection, there­fore of the em he may requir assi­stance. To your Minor. If you say, The King hath sworn Protection to the Papists, so as to the Prote­stants you speak ignorantly; not so as to the Prote­stants, not so as to the Parliament. For the best sub­jects are to have the best Protection Josh. 9.9.27. Gibe­onites they may be, if you will, but no more; and if the King of Israel should have craved the help of the Gi­beonites against the Israelites, sure it had been prepo­sterous. 2 If you say, The King hath sworn to protect them, every way, you speak sadly: And it is asmuch as to say, The King hath sworn to protect them, which if they grow strong, and have not content, will powder, and poyson him; You remember, and we too, the King of France, And I beleeve some of the assistants of his Majesty that now is the son, their neer friends, should have been the assassinates in the time of his Majesty that then was King Iames his Royall Father. 3. If you say the King protects them other way, then by the Law, its no Protection but a toleration, like that of Vsury, &c. in our Land; But the Papists themselves renounce our Laws: The last Iesuit that dyed, did (in my hearing) at the Gallows rail upon them all, he said, They were bloody, ill made, and worse kept, &c. Then it must be Toleration, but that word will sound ill. Nay fourthly, If you say the King protecteth, or that he ought to protect Papists any way, you speak Illegally; for, Whom the Law protects not, the King either cannot, or ought not to protect, but the Law protects not Papists, therefore the King ought not to protect them. Whom the Law disarms, of them the King ought not to require an armed assistance, and that against Parliament and Protestant par­ty; but the Law disarms Papists, therefore the King ought not to require an armed assistance of them. Again, I consider his Majesties Subjects, 1. As Men and Subjects, and so while they live amongst us, doubtlesse they have, and ought to have a kinde of protection, viz. 1. Quoad sanguinem, as to blood, no man may kill them. 2. Quoad jus & possessionem, no man may rob them. But, 2. If you look on them as enemies to Religion, and Papists, their portion is no more then, To be tributaries; To pay so much an hour sleeping and waking; To hold themselves in their Ubi, their place; To be uncapable of some offi­ces, and many other things, which other men of the Protestants have, &c. Papists as Protestants, he hath sworn his Protection; therefore from all His Subjects as well Papists as Protestants, he may require assistance.

Neither does he call in Papists, as Papists, to maintaine Re­ligion (as himselfe hath often manifested) but as Subjects to subdue, or at least qualifie Sedition.

The aid of the Subject, is either in his person, or in his purse, both are requirable to the service of a Soveraigne.

As to your case, Sir, I give you this answer, It can­not be but that of­fences will come, but woe unto them by whom they come; what neces­sity is there to use defence, where there is no opposi­tion? Your de­vilish counsell tels His Majesty, That they are against him, which are indeed most of all for him: And hereby he thinks himself straitned, to call about him those to help him, which indeed will neither help him nor you, longer then they think you help to help on their Designe, which is to set Antichrist in his throne in England once again. The case then is this, Let His Majesty please once to return to His great Counsell again, Let Delinquents stand upon their own legs, Let Papists betake themselves to their Tribute, Restraint, &c. And then see, Sir (if you be not willfully blinde) what necessity will be of this sin, of calling in Papists, Rebels, Forreiners, &c. As to your distinction, that they are called in, not to maintain Religion, &c. Why? Your Religion, Sir, and that of Rome, will be enough consistent. See Vertum: Roman: and you have the Iesuits judgement in it, which I beleeve is of great authority with some of you. I tell you once again, That the Protestant Religion at large (and that's it which you would have) there went but a pair of Sheets between it and Popery, and such a Re­ligion I beleeve the Rebels and Recusants too will be easily perswaded to maintain. As to that, that they are called in to subdue, or at least to qualifie Sedition: Truly, you remember me of the trouble in Israel, in Absaloms time, which when it was composed, and the people of the Land begin to differ among themselves again, 2 Sam. 20.1, &c. There was come thither one Sheba the son of Bichri, a man of Jemini, a wicked man, and he blew the Trumpet, &c. and made a worse sedition then there was before: Beleeve it, Sir, these Sheba's that you have called in, when our division is at the height, and their time is come, will be the first that will blow the Trumpet, and say, We have no part in David, &c. we fought for the King, be­cause we thought he would fight for the Pope, otherwise we cannot be for him, unlesse he be against the power of Protestant Religion. As to our using of evil instruments, I give two things in answer, 1. Woe to that wicked Counsell which brings the good men of a Land into such bad straits. 2. I am perswaded there are some, which put themselves into the service of the Parliament, and are wicked, that they may rob and steal, and do wickedly, and thereby (in the eyes of them which cannot see) asperse the Cause and Par­liament-side. One Captain was hang'd not long since, who at his death confessed and professed himself a Roman Catholick (I was a By-stander) and dyed for plunder.Put case His Majestie should use the assistance of none but Protestants; Tell me, would you not be apt to cavill that he is favourable to the Papists; neither willing to endanger their persons, nor endamage their purses; or, at least, that they are reserv'd for a last blow?

Or, in case Papists should largely under-write to your Pro­positions, send in Horses, Armes, or other provisions, would you not accept it, and for its sake their persons too?

Are you so strict in your Preparations, as to Catechize eve­ry souldier? Or, to examine, first, every Officers Religion? Or, having the proffer of a good Popish, or debaucht Commander, tell me, should he be denied his Commission?

Remember Sir Arthur Ashton, whom his Majestie entertains by your Example.

These things indifferently considered, it will manifestly ap­peare, that the honest-minded vulgar are meerly seduced, un­der the colour of piety, to be so impious, as by poysoning every action of their lawfull Prince, to foster their implicite Rebel­lion.

But in case, your side should prosper and prevaile, what then? would then our Miseries be at an end? Reason tels us; No, God keeps us from the experience: Thinke you, that Govern­ment, (whether new, or reformed) which is set up by the Sword, must not be maintained by theAs to the maintaining of the government by the sword, &c. And if so set up, it must be so preserved, &c I am sorry to see That a Gentle­man, a wise man (as you would make the world beleeve you are) should wrap, and involve together so many, so grosse, and so absurd igno­rances; I will but aske you, and the men of your side these questions: 1 Is the Govern­ment of Christs Church now to set down? Or the judgement to be executed upon his adversaries, is it now to be written? See Psa. 149.9. to execute on them the judgement written, &c. see the places whereto all our expositours send us, as Deu. 7. And then I must tell you, you have told the world what a Divine, and Text-man you are. 2 Do we dream of our Power, or of an arm of flesh, to maintain the Government of the Church of our Lord, once recovered out of the Divells hands? alas for you. 3 Dare we distrust the Lords blessing, think you (we doing our utmost duty herein) both upon our King and us? You render your self to me a meer carnall man: He who hath promised to be with us to the end of the world, To set his Kingdom in the midst among his enemies, To tread down Satan shortly under our feet, To give a spirit of life to the two dead witnesses, that great fear may come on them which see them, Rev. 11. Into his hands, and protection we commend our poore endevours, and let him do what seemeth him good. sword? And how can Peace and Plenty be consistent with perpetuall Garrisons, which must be maintained with a perpetuall charge; besides the continuall excursions, and conniv'd-at injuries committed by Souldiers, judge you?

Or, put the case, this necessary Consequence could be avoy­ded, think you the ambition of some new States-men accusto­med to such Arbitrary, and necessitated power, on the one side, and the remaining loyalty of his Majesties dis-inherited Sub­jects, watching all opportunities to right their injur'd Sove­raigne, and themselves, on the other side, would not raise per­petuall tempests in this Kingdome?

Or, if such an (almost) unpreventible evill should not en­sue, think you such swarms of Sectaries sweat for nothing? Are [Page 27] theirYou speak; ignorantly and poorly, so you think, and write; Sectaries purses? Alas Sir, God help our Treasuries, if wee spent out of their Coffers: These are the men hinder us, you are deceived. There is about London one (and I beleeve he is not alone) Iesuite, in the Sect of the Anabaptists, He labours, sweats, confers, preaches, defends that point with all his might, And why? because he knowes that all the Disciples he gets into that way, are all cleerly withdrawn from the Parliament: Their Tenent is, you know (if you know any thing) that Christ can defend his King­dome without war, and their usu­all quotation that of our Saviour to Peter, He that takes the sword shall pe­rish thereby. purses so apt to bleed to no end? Will not their costs, and paines expect, at least a congratulatory connivence in the freedome of their consciences? Or, will their swords, now in the strong possession of so great a multitude, know the way into their quiet Scabbards, without the expected Liberty of their Religions? And, can that Liberty produce any thing but an establisht Disorder? And is not disorder the mother of Anar­chie? and that of Ruine?

Open then your eyes, closed with crasse, and wilfull blind­nesse, and consider, and prevent that, which your continued Disobedience will unavoydably repent too late.

But, the truth is, They are all Papists, by your Brand; that comply not in this action with you: Admit it were so; Are not Papists as tolerable for his Majestie, as Anabaptists, Brow­nists, Separatists, Atheists, Antinomians, Turkes, and indeed all Religions and Factions, nay, Papists too, for his Subjects? These of his Majesties side come freely, out of their Allegeance, as Subjects: Yours are preached in, comming out of obstina­cy, as Rebels: They at their owne charges proportionable to their Abilities; These like Judas, selling their Soveraignes Blood for ill-paid wages: Yet, both sides pretend a Quarrell for the true Protestant Religion.

Good God! What a monstrous Religion is this, that seeks protection from the Implacable opposition of her two Cham­pions!

His Majesty protests to maintaine it: The two Houses Pro­test to maintaine it: O, for an Oedipus to read this Riddle!

His Majesty addes one Clause more: wherein if the other Party would agree, the worke will be at an end, which is:

According to the establisht Constitutions, by OathYou may blush to mention such a word, was it not enough for your selves to for­sweare, lie, &c. But you must seek to be guilty of other mens sins also? your oath Et cetera, was it not a fine one? And that I may say no more, borresco referens, God is (to the everlasting shame of that party) now shewing what the head of that faction durst do, and did do, in the great Oath you mention, of which the world will ere long receive enough of satisfaction in his condemnation, and the truths vindication. taken by him at his Coronation; And there the two Houses leave him contending for a yet undetermined Alteration.

And, for my part, I dare not conceive such evill of the Lords Annointed, and my gracious Soveraigne, as to fear him perjured.

Hath not his Majesty, in the presence of that God, by whom he raignes, imprecated the Curse of Heaven on him and his [Page 28] Royall Posterity, (Sub Sigillo sacrament. too) if He, to his ut­most, maintaine not the true Protestant Religion exercised in that blessed Queenes dayes, and propagated by the blood of so many glorious Martyrs (at which time God blest this Island in so high a measure) if he preserve not the just Priviledges of Parliament, and the Liberty of the Subject?

Nay, more, did not His Majesty so promise the severe execu­tion of the Statute against all Recusants, that if he failed, he de­sired not the aide of his good Subjects?

What inferiour person would not thinke his Reputation wronged, not to take up confidence upon such terrible termes? What notorious evill hath his Majesty perpetrated to quench the sparkles of a Common Charity?

Consider, O, Consider; He acts his part before the King of Kings, whose eye is more especially upon Him; He acts his part before his fellow Princes, to whom he hath declared this his Imprecation; He acts his part before his Subjects, whose stricter hand weighs his pious words with too unequall Balan­ces.

Were he the acknowledger of no God, yet the Princes of the earth, (if guilty of such a Perjury) would abhorre him. Or, were all the Princes of the earth, blind, deafe, or partiall, would not he think his Crown a burthen to be worne upon his Per­jured brow before his own abused people? Or, (having renoun­ced his Subjects aide, upon his faile) could he expect that loy­alty, which now he wants upon a meer suspition?

But: He is a Prince,H [...] is our dread Soveragin, never the better (I must tell you, Sir) for such as your commenda­tion, if the old rule be true which is A pe [...]versis vitu­perari decorum est. It is ill to be com­mended of wicked men: We desire that our King may be inferiour to none of the Kings of Israel in heaven­ly graces, no not Iosiah, Hezekiah, To none of the Kings of England in earthly glory, no not Henry the 7. in riches, nor Henry the 8. in works of reformation, the e­vill counsells that are about him be­ing taken from his throne, we doubt nor the prosperity thereof. The pulling of feathers from our garments to make pillows, and put under the elbows, is both the work, and emblem of a parasite, There were certain fami­lyes in Africa (saith my author) which if they did but only commend trees, beasts, or children for the most part they ne­ver did thrive after it, Gell. lib. 9. cap. 4. God blesse his Majestie, and his from amongst ill tongues. whom God hath crowned with graces above his fellowes, A Prince, whom, for his Piety, few Ages could parallel.

What Vices of the times have branded his Repute? His Youth, high diet, strength of body, and Soveraigne Power might have enclined, and warpt him to luxurious vanity, as wel as other Monarchs, whose effeminacies have enerved the strength of their declining Kingdomes; How many would have held it a Preferment, to be Atturney to his Royall Lust, or Se­cretary to his Bosome Sinne? Yet, he remaines a president of unblemisht Chastity.

He might have pleased and pampered up his wanton Palate with the choice of Curious wives, to lighten Cares which wait upon the Regall Diademe; Yet, he continues the patterne of a [Page 29] chaste Sobriety: He might have magnified his Mercy, and sold his Justice, to reward a Service, in pardoning offences (commit­ted by those of neare relation) yet He abides the example of in­exorable Justice.

These and many other eminent Graces, and illustrious Ver­tues can claime no Birth from Flesh and blood; especially, in those, whose pupillages are strangers to Correction; Nor, is it safe Divinity, to acknowledge such high Gifts, from any hand, but Heaven.

Which, being so, my Conscience, and Religion tels me, that Almighty God, (who is all perfection) will not leave a worke so forward so imperfect; but, will, from day to day, still adde and adde to his transcendent Vertues, till he appeare the Glory of the World; and after many yeares be crowned in the World of Glory.