WHereas your Petitioners having formerly contributed, freely and literally to the King and Parliament in coniunction, deo now refuſe further to contribute or pay, conceiving them in oppoſition; as by reſon His Maieſties perſon was invaded in battell at Keinton (contrary to the many Declarations of taking of Armes for the ſafety of His Maieſtieſties perſon) ſo in regard theat is no expreſſe care of His perſon and honour in your late Ordinance, for the aſſeſſing the Twentieth part in London, nor in your Declaration for levying of moneyes in the Counties.

And whereas this their refuſall is meerely out of Conſcience, according to that information they have concerning the Divine conſtitution of particular Kings in their ſeverall Kingdomes, and of Subiection to them both Active and Paſſive, and of the Damnableneſſe of Reſiſting; from

Firſt, The Word of God: Dan. 4.17. & 25.32. where thrice in one Chapter it is ſaid, That the Kingdomes be Gods, and he gives them to whom he will. 1 Sam 26.9. Who can ſtretch forth his hand againſt the Lords Annointed and be guiltleſſe. And the ſame bleſſed ſpirit which calls David the Lords Annoynted, Pſalm 89.20. doth call Cyrus a Heathen Prince the Lords Annoynted alſo. Eſa 45.1. Rom. 13. Let every ſoule be ſubiect 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 (Yea we acknowledge in our Book of Common Prayer that King Charles is Gods Miniſter, and that he hath Gods Authority, and ſo fighting againſt him, we fight againſt God himſelfe.

Secondly, M. Calvin and other Proteſtants, their expoſition on Rom. 13. & 1 Pet 2.

Thirdly, The Harmony of Reformed Churches concerning Magiſtracy.

Fourthly, The Doctrine of the Church of England in the Bookes of Homilies delivered, concerning civill obedience.

Fifthly, From the Lawes of the Land, which declare it to be Treaſon to Levy Warre againſt the King in this Kingdome, and to encounter in fight, and kill ſuch as are aſſiſting to the King, or come to helpe him, or to aide in thoſe caſes.

And the Action of the Earle of Eſſex was adiudged Treaſon, though he pretended nothing but removing evill Councellours from the Queene. Now that which is evill in its owne nature cannot be the ſubiect of any Command, nor induce any obligation upon any man by any Authority whatſoever. Remonſtrance May 19. And we may not doe evill that good may come of it, Rom. 3.8.

Sixtly, Alſo in regard of the late Proteſtation, relating to the ſaid Doctrines, and to His Maieſty reſpectively, which Proteſtation, you have bound your ſelves to maintaine, and all thoſe that doe any thing in purſuance of it.

You would at leaſt be pleaſed in your preſent undertakings for Religion, and for the Law of the Land, and the Liberty and Property of the Subiects, to proceed in the way of Religion without violence to the Conſcience, in a caſe that concernes no leſſe then Salvation or Damnation (As you profeſſe your tenderneſſe of the Conſcience even in matters of Indifferency) And that firſt your Authenticall Divines (D. Burgeſſe, M. Marſhall, &c.) may publiſh ſomething for the reſolving of Conſcience in this way cleerely out of the Word of God, and home to the Action of Keinton, taking notice alſo, That his Maieſty tooke up Armes for the maintenance of the Lawes, concerning the publick worſhip of God, and for the priviledges of and freedome of Parliament, notoriouſly invaded by Browniſts and Separatiſts; and that now He continues them alſo for the neceſſary defence of His Perſon, manifeſtly in danger ſince the battle at Keinton. To which (ſatiſfying the Premiſes) your Petitioners (farre from contemptuouſneſſe and obſtinacy againſt the cleere Word of God and Lawfull Authority) ſhall ingeniouſly condeſcend; and readily make payment of theſe ſeverall Rates accordingly.

THE Author of the Libellous paper, ſtiled, A Petition to the Houſes of Parliament of the Inhabitants of London and Weſtminſter, and Bourough of Southwarke, in the behalfe of themſelvs and of millions in this Kingdome, diſtreſſed in point of conſcience, like the Devill diſguiſes himſelfe in Samuels mantle, and takes upon him the forme of an Angell of light, pretending conſcience, and falſely perſonating the honeſt inhabitants of thoſe Cities and that Bourough, who remaine to all poſterity and future ages, juſtly and worthily renowned for their love and zeale to Religion, the liberties of their Countrey, and to the Parliament, the great and chiefe conſervator of them under Heaven. But you may diſcerne him by the cloven foote by which he enters into his Petition, deviding it ſelfe into two apparent lyes, one that he hath freely and liberally contributed to the King and Parliament conjoyn'd, and the other, that his Majeſties Perſon was invaded in battle at Keinton.

The grounds of his pretended conſcience are of like nature manifeſtly fallacious; for firſt, in his Scriptures cited by him, as the Devill did in tempting our Saviour, he changes divine truth into a lye by curtailing it: For it is true, God gives Kingdomes to whom he will, but it is not all the truth, for God alſo gives them in ſeverall manners, with ſeverall ſorts of power, Some Kingdomes he gives to one man alone, and inveſts him with abſolute power that his will is law, which is commonly called an Abſolute Monarchy: But ſuch power he hath not given to the King of England (as this man would have us beleeve) His Majeſty in his Declarations diſclaimes it, and pretends to no other power then to governe according to the Lawes made by the ſupreame power of this Kingdome, reſiding by divine providence and ordinance in the three eſtates, which are coordinate, and not ſubordinate in authority, though the truſt of convening them, be by them committed to the King, in confidence that he will according to Law, call them together when there ſhall be neede thereof for the Kingdomes good; and in the meane time, ſee to a juſt execution of the Lawes made by them: And when Parliaments are conveened, to them belongs the care of the Kingdome, and of the Lawes, and the examining, puniſhing and reforming of whatſoever is done againſt the Lawes and Kingdome by the Kings perſonall command or pretence of his authority. And farewell Religion, Law, Liberty, and all good, if the Parliament be and continue obſtructed as now it is, from queſtioning, examining, or puniſhing and reforming things done againſt Law, by colour and countenance of the Kings Perſonall will (which is ſubject to be deceived, miſled, corrupted) to the prejudice of the ſubject. And they have alſo power to provide and prepare for the Kings royall aſſent further Lawes profitable for the Kingdome. And he that reſiſts theſe powers of Parliament, though it be the King himſelfe, or by colour of his command, reſiſts the powers ordained of God, and the ordinance of God, See the vindicatiof Pſal. 105.15. lately publiſhed, and the revindication thereof. falſifies the late Proteſtation, and ſhall receive for it (if the word of God be true) damnation without repentance.

For the annoynting of Kings, before Chriſt exhibited, it was commanded and uſed, as the annoynting of Prieſts and Prophets, becauſe tipicall of the true annoynted Jeſus Chriſt, in his Kingly, Prieſtly, and Propheticall offices. But now thereis neither rule, uſe or neceſſity of any ſuch annoynting, Chriſt and his members being the only annoynted of the Lord under the Goſpell. Romans 13. commands every ſoule (even Kings where they be not the ſupreame power) to be ſubject to the higher powers: ſo as the King of England is, and ought to be ſubject to the Lawes, which are the powers eſtabliſhed by the 3 eſtates, for the regulating of all perſons and things within the Kingdome, not alterable by the Kings power which is ſubordinate and given him by the Lawes, and by them ſupported and conſerved unto him. And this Scripture ſpeakes only of powers: Legall commands have power in them, and are to be ſubjected unto, but illegall commands are the ſins and weakeneſſes of the perſonall will of the King, and are not to be ſubmitted unto, and the authour of this Libell hath by chance ſtumbled upon a reaſon for it, where he ſaith, that that which is evill cannot be the ſubject of any command, nor induce any obligation upon any man by any authority.

It is certaine that King Charles is Gods Miniſter while he executes the Lawes which are the immediate iſſues of the ſupreame power the 3 eſtates, and ſo he hath Gods authority, but where he proceeds by a deceived and miſled will againſt the Laws, he is ſaith the Lawyer, the minister of the Devill Bracton: Miniſter Diaboli.. And to fight againſt ſuch as take up Armes againſt the Parliament, to protect themſelves and other offenders againſt the Lawes, and to hinder and obſtruct the ſaid lawfull powers and priviledges of Parliament, is to fight for God and the powers ordained by him: and ſuch as take up Armes againſt ſuch powers of Parliament, though they have the perſonall commands of the King for it, doe fight againſt Gods authority, and againſt God himſelfe.

Secondly, from Calvin and the harmony of reformed Churches concerning Magiſtracy, nothing can be produced in any wiſe, contrary to what I have ſaid; and if this Authour had expreſſed what they ſay, it would have evidently appeared, and both their writings and practiſes cleerely confirme it, and the Doctrine of the Church of England cannot be conceived to fight againſt the Laws and politick Monarchy of England. But this deceivers wicked purpoſe to delude his readers, is further expreſſed by his hiding himſelfe in generalls, and ſhunning the cleere directing and convincing light of diſtinct knowledge.

Thirdly, The law declaratory of Treaſon is the Statute of 25 E. 3. cap. 2. Which firſt declares it to be Treaſon, to compaſſe or imagine the Kings death. Secondly, To levy war againſt the King, &c. The firſt provides for the Kings ſafety in his Perſon: and the other for his Kingly power, that it be not obſtructed by the hand of force and violence. And as to reſcue the Kings Perſon out of the hands of enemies or thieves by force of Armes, and to fight againſt them that wickedly captivate and carry him away, is not any offence againſt the firſt branch of this Statute: So to raiſe Armes and to fight againſt them that reſiſt and obſtruct his moſt eminent power which is in his Parliament and Laws, is not any offence againſt the latter. And they that by wicked counſels ſeduce the King from the Parliament and from his Lawes, and his care of ſeeing them executed, to the danger and dammage of his Kingdome, and from his Oath by which he is obliged to both, and draw him to adventure his Perſon in moſt imminent dangers, to protect them in their rebellion againſt the Law and juſt puniſhment thereof by the high Court of Parliament, are cleerely Traitors within the firſt branch of this Statute. And they that take up Armes to obſtruct and oppoſe the Lawes and juſtice of the Kingdome, and the due execution thereof, are evidently Traitors within the other branch thereof, which is meant of the King in his politick capacity Rex eſt Nomen officij., his legall Kingly authority, moſt eminently exerciſed, and apparent in his high Court of Parliament: This latter clauſe being diſtinct in ſence and meaning from that former concerning his Perſon. And I confidently beleeve, every man not wilfully blinded by malice againſt God and goodneſſe, will eaſily grant that the King may be more certaine and aſſured of ſafety in White-Hall, and of Angellicall protection in the way of his Kingly office and duty, then in the hands and power of the Dammees, that for their wicked and damned baſe ends, pretend to aſſiſt and helpe him in wayes contrary to his office, and deſtructive to his Kingdome and people.

WHereas there is a Petition ſpread abroad, pretending the number of millions, alledging diſtreſſe of conſcience, who in all likelihood never felt any, except in the feare of a pure Reformation, as may appeare by their verball arguments, abuſing the Scripture to their politick end, (viz.) Dan. 4.17.25.32. 1 Sam. 26.9. Pſalm. 89.20. Iſa. 45.1. with the Booke of Common Prayers, attributing to the King Gods authority; from which they urge a literall appearance to their own overthrow, and the enſlaving of all to more then Turkiſh ſervitude: Not underſtanding, or conſidering that Cirus is onely ſtiled God Annoynted in a figurative phraſe, for the ſervice of Chriſt whereunto he was deſtined, even the reſtauration of the Temple; otherwiſe no more the Lords Annoynted, then was Eglon King of Moab, whom Ehud ſtab'd to the heart, for the deliverance of Gods Church and people, Jud. 3.12.19, 20, 21. Then groſſely diſtorting that of Rom. 13. for though it be onely a direction unto particular Chriſtians, that they ſhould not (living under ſuch government or ordinance) abuſe their Chriſtian liberty to the ſcandall of profeſſion or the Goſpell, 1 Pet. 2.12, 13, 14, 15, 16. yet would theſe politick gloſſers, hereby overrule the irrationall rabble, if not to a rebellious oppoſition againſt, at the leaſt, to an abſolute diſdaine and deſertion of Gods ordinance (Rom. 13.1, 2.) a neceſſary counſell and indiſſoluble, by the people elected, and the King eſtabliſhed, as the onely ſoule and intelligence of the Engliſh State, the laſt remedy and only ſecurity againſt thoſe pernicious ſeducers, and crafty politicians which alwayes aime more at their owne ends, then either at the publike good or their Maſters honour; authorized thereby (if our Divinity and reaſon faile us not, Prov: ch. 25.5. 1 Cor. 7.27.) not only to the declaring of Law, but the executing of that, which being according to the divine Law and our municipall right, (no way thwarting the principles of nature or univerſall reaſon) doth beſt conduce to the enfranchizing of the Goſpell and worſhip, from all ſervile bonds and ſuperſtitious obligations, the eſtabliſhing of the ſubject in his true and native liberty, the King and his Progeny in a conſtant glory and durable felicity. And whereas theſe deceitfull workers, 2 Cor. 11.13, 15. pretend the divine conſtitution of particular Kings in their ſeverall Kingdomes. This ſhaddow of reaſon they have greedily catched from the ſuperficiall Pamphlets of Court paraſites, who being infected with that Popiſh errour, (in the cacozelous imitation of the Aaronicall Prieſthood, which was firſt practiſed by that flattering Pope who annoynted Charles the Great unto the Empire,) and then madded to aſtoniſhment, with the eye dazeling ſplendour of Courtly glory, they would of a King create a demi-god, though to the utter ſubverſion of the Churches rights, the Engliſh glory, and the ſcope of Scriptures (as ſhall be maintained againſt them in a faire diſpute at the forfeiture of life upon defailance) Thus (we ſay) infatuate and made furious, they would foſter in the people a pernicious opinion of the Kings ſuperiority, not only to the State (as it is now eſtabliſhed) But to the Church alſo, which is Gods annoynted, truly ſo called according to the tenour of the old and new Teſtament, Pſal. 105.14.15. 2 Cor. 1.21, with 1 Joh. 2.27. and the apple of his eye, Zach. 2.8. for whoſe liberty, protection and edification, the King (as chiefe member of the ſame) is tyed by the tenour of his Baptiſme, for the maintaining of unity and uniformity, according to the Law of charity, and a ſincere conſcience regulated by the word, to improve all the power and prerogative wherewith be is veſted, Iſa. 49.7, 23. with 1 Tim. 2.2. Tho' theſe prophane Eſaus, renouncing both their Baptiſme and birthright, would make gracious Princes, of nurſing Fathers, to become hard Maſters, tyrannizing over the Church, by their Praelaticall vaſſals, who, ever contrary to their office and the Kings authority (Ezek. 34.4. Heb. 5.2, 3.) are found to have ſhorne the ſheepe of Chriſts paſture to the quick, under pretext of ſuppreſſing ſome ſilly fantaſticall Sectaries, who in their obſtinate ſelf particular humours are more ſhame then aſſiſtance to the Parliament, and inſenſibly ſide with the Caviliers deſigne, being much more juſtly and effectually to be quell'd, by a ſincerely judicious Synod, and found government ſutable to the word, then either by an high Commiſſion or any ſervile and typhonicall Synod derived from the Kings Supremacy. By this meanes alſo doe they wickedly indeavour to reflect ſome guilt upon you, If in the purſuance of the moſt juſt and holy reſolutions (which) being qualified according to the expreſſion aforeſaid, under correction we conceive that the King is bound in conſcience, (rebus & Statutis ita ſtantibus, not only to aſſent and imbrace, but alſo to promote with all his prerogative) his Majeſty ſhould receive any Perſonall dammage, tho' againſt your wills and ardent Petitions, and the expreſſe deſire of all thoſe, that are not for their own intereſt very ill affected, to his true honour and ſafety; whereas by all reaſon and Scripture it appeareth, that all the blame is to be laid upon thoſe, who ſeek to ſeduce him, ſo wilfully to adventure himſelfe, in ſuch ſociety as threatneth the wrath of God and deſtruction upon him, 2 Chron. 25.7, 8. 2 Chron. 19.2. with 2 Chron. 25.21, 22. And to bolſter up their traiterous babble, contriv'd to the ruine of Kingdom and State, they alledge the Doctrine of the Church, in the Booke of Homilies, as if the Authors or publiſhers of thoſe godly Treatiſes, could determine of a caſe, which rightly ſtated, never till this time, came within any Engliſh mans ſuppoſall; And ſo either very ſimply or very ſubtilly, doe they urge Mr. Calvins authority with the Harmony of reformed Churches concerning Magiſtracy, All of which Divines, give as much authority (over the Church) to their Ariſtocratians, as they acknowledge can be due by any condition, to the moſt Catholike Crowne or triple Tiara; And for the preſent have and doe ſtand in ſuch an oppoſition to Abſolute Monarchy, that if their reſiſtance be but lawfull, ours now, muſt needs be abſolutely fit and neceſſary. Yet let us once ſee a free Synod, and in this particular we will ſtand to the Arbitration of thoſe Divines which ſhall be rightly choſen, and ſent from the reformed Churches. Then doe they preſume to give ſence to the Laws of the Land againſt that Soveraigne (as of late in ſome caſes we have ſeene) Authority of interpretation, which now reſideth in you (as we think) by the peoples election and (Kings confirmation of you, as the only competent Judges of the Laws, betweene himſelfe and his people, then not only diſſenting but diffiding.

Laſtly, They are not aſhamed to urge the Proteſtation, which ſome who refuſed to take it, doe abſolutely averre: That no man ever intending their courſe or way, could at any time receive or vow to performe, except guilty, either of acauterized conſcience or blockiſh ſtupidity. We therefore ſeriouſly pondering the deplorable condition both of Church and State, And that not one of a 1000 but from ſelf intereſt, aſſiſteth the King in this ruinous quarrell; the inſatiable deſires of which aſſiſtants our lives and fortunes can never ſatisfie, as the Malignants themſelves ſhall find, when upon ſucceſſe, they feele them encreaſe as they are repleniſhed. 2. How the muſhroome or mongrell Gentry begin to emulate their inferiours, and what they cannot effect by emulation, they endeavour by malice. 3. That their zealous ambition to rule the Puritans, mortally exaſperates many to the ſlaughter of thoſe, who when they are dead cannot be ruled. Fourthly, That calumnies goe high in reputation whilſt accuſations are at a loſſe, and liberty of language ſtands upon her triall, the moſt hatefull thing to a crue of tyrants, becauſe the moſt neceſſary to a Commonwealth, as that upon (which the libertie of life dependeth. 5. That the Church can never be ſetled by any Papall power derived from the Crowne Imperiall, (to which it is by Law annexed) without offering dangerous and damnable violence to 1000000s. of conſciences. 6. That now we muſt be made truly free, or elſe tyed to an abſolute ſervitude. 7. That union in Religion and uniformity in Kirk government agreed upon in both the Kingdomes with his Majeſties approbation, can never be accompliſhed till you either reduce into Scotland the preſidentiall Prelacy, or admit a lawfull and canonicall Presbitery into England. 8. That his Majeſties Perſon is in danger, not from you (who ſeeke nothing but his glory and preſervation, tho' in a way contrary to his humour and appetite.) But of thoſe Swords that now ſeeme to defend him, whoſe mercinary ſouls upon any pang of paſſion or private hope, may eaſily be provok't to a bloudy enterpriſe, from which we daily pray that God may alwaies deliver his gracious Majeſty. Thus pauſing upon the premiſes, and well weying that Kingly ordinance is of God, (who is never the authour of confuſion, 1 Cor. 14.33. but alwayes of peacefull order, be it popular, Ariſtocraticall or Monarchicall each of which ſtill remaining in its formality an humane ordinance 1 Pet. 2. And of its own nature alſo alterable) and that by wiſedome only Kings reigne, Prov. 8.15. the Scripture ſecuring their honour and authority, only upon their piety towards God, 2 Chron. 26.5. and adminiſtration of juſtice in all equity towards man, Jer 22.15. threatning them with certaine ruine, ready every way to runne in upon them whenſoever they ſhall abuſe their power to Idolatry, injuſtice or tyranny, 2 Chron. 24 17, 24. with Chap. 22.4, 7. Job 12.18, 19, Pſal. 107.40. Heb. 2.5, 6, 7, 8. Iſa 40.23. with Dan 4.23, 24. Tho' prophane politicians by adulations ſuperbiate Princes to the deniall of this, whilſt in a formality of words they ſeeme to confeſſe it, making them in very deed to arrogate all unto themſelves, the acquiring and retaining of Kingdomes to their wicked arts and policies; by the which arrogance, Princes often bring ruine upon themſelves, Iſa. 10.7, 8, 12, 13, 15, 16, 17. Iſa. 47.10, 11. Ezek. 20.2, 3, 4, 6, 7, 8 9 Wicked ſycophants abuſing thoſe Scriptures to patronize tyranny, which the ſpirit intended as ſtrongeſt provocations unto piety, in the maintenance whereof Principalitie may alwayes remaine, ſo ſecure and impregnable, that Souldiers ſhall only ſerve to adorne its State, not ſecure the Perſon: And doating politicians, Iſa. 19.13. not diſcerning this, attribute often to the iniquity of people what redoundeth unto Princes by the juſt judgement of God, Chap 25 27. Therefore in a tender care of the Kings ſafety, and for the preſervation of our Religion and liberties, We humbly crave that you would be pleaſed to proceed on unto that exact Reformation which you promiſed, manger the underminings of ſpirtefull Rhetorick, whoſe fraudulent contexture and artificiall concinnity catcheth the common ſort, even to the ruine and infection of our Kingdome (as anciently hath appeared in the thrice renowned Graecia) if your wiſedome and conſtant reſolution prevent it not, by rendering to his Majeſty (as ſo many noble Ephories by him ſo graciouſly eſtabliſhed now in England) a more glorious and durable Kingdom, And ſuch as the moſt prudent Theopompus chooſe to leave to his own poſterity, notwithſtanding the bitter repining of female ambition lodging in his boſome,