Article 1.
FIrst, that the more undisputed sins of man a­gainst God may be more sharply punished by their joint authority; especially the more spreading and allowed sins; particularly, those of Swearing, Drunkennesse, and Whoring.

Reason.
Because if this sharp axe be laid to the root of bitter­nesse, the calamity that springs from such sins may fade in the blossome, before it grow to the bitternesse in the latter end, especially the more common and connived at sins: Because as private faults bring personall miseries, so in proportion of justice common crimes bring common ca­lamities: namely, those of swearing, drinking, and who­ring; because it was confidently foretold that the Empire of Germany, then as flourishing as secure, should surely come to ruine, because these sins were publikely winkt at by the Magistrate, and committed by the People. Muscul. tract. de iuramento post Psal.

Scripture.
For three transgressions of Damascus, and for foure, I will not turn away the punishment thereof, But &c. the like sins eight times repeated, as the cause of so many Na­tions ruine, Amos chap. 1, & 2. especially transgressions known and allowed, 1 Sam. 3.13. by name those of swea­ring, drinking, and whoredome, of which God complai­neth, and for which the Land mourneth, Hosea 4.2, 11.

[Page] Article 2.
2. That the more disputed sins of man against man may be more favourably interpreted, and mutually pardoned.

Reason.
Because in such disputable cases there can be no hoped for end of Recrimination, and because parties exasperated are apt to mis-judge, and aggravate injuries done towards themselves: and because when there is deniall of pardon, where there is some equality of Abetters, the blood of the innocent which may be spilt, is more worth then the blood of the supposed nocent, which they think must be spilt. And many times the Magistrates suppose that their quarrell is good, and that of right they ought to make war on others, and punish Delinquents, when as notwith­standing the righteous God by that occasion drawes them on into perill, that their sins may be punished by the men, in whom they did purpose to have punished some grie­vous crime. Bulling. Decad. 2. serm. 9.

Scripture.
They know not what manner of Spirit they are of, that think the Spirit of Christ any other then the Spirit of meeknesse, not a Spirit of fire, Matth. 11.29. Therefore Brethren, you that have the Spirit) if any be overtaken in a fault, ye which are spirituall destroy not, but restore such in the Spirit of meeknesse, considering thy selfe, lest thou also be tempted, Gal. 6.1. By this mitigating way the peo­ple saved Ionathan, when the King judged him worthy of death: and thus the King pardoned Shimei, whom some justly thought not worthy to live, 1 Sam. 14.44, 45. 2 Sam. 19.21. on both hands the interceding of one party abates the rigour of the other. In like cases let your moderation be known unto all men, Phil. 4.5.

[Page] Article 3.
3. That the City of London, with all the Suburbs, may take the Oaths of Allegeance and Supremacie, conclu­ding with a clause to behave themselves with that quiet­nesse, innocence, and reverence, which is due to his sa­cred Majesty.

Reason.
Because the unbridlednesse of some of these is averred to be the unhappy cause of his Majesties retiring, and therefore the gentle receiving this curbe may well be ho­ped the happy cause of his returning.

Scripture.
Such innocent and reverent behaviour is due, for the heart of David smote him, not for threatning violence, but for touching the Lords annointed; and Shimei is slain in the end for but railing against the flying King: And if we vilifie the King but in thought onely, we shall be sure to answer for it, Eccles. 10.20.

Article 4.
4. That on the Parliaments part the King be again en­treated, and on his Majesties part he would be perswaded upon the premises, (and what with like reason may be re­quired) to joine again with his Parliament.

Reason.
Because his absence and distance from it hath been the cause of much evill, and griefe, and delay, and therefore his presence and anneering may be cause of much good, and joy, and dispatch.

Scripture.
When the King was driven from his royall City upon a commotion, after a while his subjects desired him to re­turne; and he readily consented, when he knew by the ex­pressions of their loyalty, that he was indeed King over them, 2 Sam. 19.11, 12, 23.

[Page] Article 5.
That all possible speed may be used for the disbanding or lessening the Forces of each side, or at least that they be kept at good distance, and in the meane time with due discipline regulated.

Reason.
Because, if not lessened, or soone disbanded, their main­taining will grow to a too excessive charge to the people whom it must light upon. And if not kept at distance, and regulated, their licentiousnesse may doe more harme then their force can remedy.

Scripture.
When Iudah and Israel kept two Armies on foot for seaven years together, they met but once to try it by the sword, and then with such moderate pursuance, that but three hundred seaventy two were slaine by Ioabs men, and but thirty two by Abners, yet even that called a very sore Battell, 2 Sam. 2.16, 71.30, 31.

Article 6.
That the charges of maintaining both Armies may not be laid on the shoulder of onely one Party, but that it may fall, in some mercifull proportion, upon all the Abler sort of the Land.

Reason.
Though all will never be granted equally deep in the cause of raising this division, yet all will equally share in the benefit of ceasing it; and because, if either side feare too much oppression, the taming them to take the burden may cost more then will be recovered of them. And in the meane time, the meaner of the Kingdome will soone be pincht for want of employment in their manufacturall crafts, who wanting work, as soone as the abler want tra­ding, must needs want food as soone as they want work.

[Page] Scripture.
Beare yee one anothers burden: and so (you that stand upon law) fulfill the law of Christ, Gal. 6.2. (And in a case of a collection) I will not that some bee eased, and others burdened, but that there be an equallity, 2 Cor. 8.13.

Article 7.
That in matters (Doctrinall or Disciplinall) touching the service of God, (the maine source of all our distra­ctions) wee expect a decision from the more learned, and more unblemished Worthies of the Clergy, the daily studiers of the Gospel of Christ, and not from Lay-men.

Reason.
Because they being versed most in the word of God, have probably most knowledge; And wee goe not to a Judge for the end of our suit, by vertue of his knowledge onely, whereof others may have a like measure, but by ver­tue of his office and calling: and to their office and cal­ling it belongs to determine such doubts; For,

Scripture.
The Priests lips should preserve knowledge, and they should seek the law at his mouth, Mala. 2.7. And after much disputing, in a case of Ceremonies, the Church of God expected a determining sentence, from the Apostles and Elders, Acts 15.3.6. ☞ The Elders were not Lay-men, but Ministers of the word, Feeders of the Church of God, Acts 20.28. Feeders of the flock of God, 1 Pet. 5.1, 2. and, The first fault of King Saul was but once stepping into the office of the Priest, for which hee was cast out of the Kingdome, and (which more is) out of Gods favour, 1 Sam. 8.12, 13. as Vzziah for the same trespasse smote with leprosie, 2 Chron. 26.19.

Article 8.
That the chusing of these able and godly Divines may [Page]be (according as heretofore) by the suffrage of all the Mi­nisters of the Land, they being left liable to exception (both of the Choosers and Chosen) who shall be thought unmeet, for any notorious evill (of faith or life) not slanderously imputed, but solidly proved against them.

Reason.
Because the Professors onely of any (unvulgar) Art or Science, are fittest men to judge who are most eminent in that Art or Science: and because the Burden of such Injunctions (as shall be agreed on by the Elected, and authorised by the High Court of Parliament) being to fall chiefly upon the Clergy, will be borne by them lesse grudgingly, when they have their priviledge to choose who shall lay it upon their shoulders.

Scripture
In this point is more rare; because not so much quar­relling there about Ceremonies, and the manner of Gods Service: And when they who God appointed were-taxt for usurping too much upon the Holy People, God staied not till an Assembly were chosen by others, but appointed them to meet next morning, and decided the question Himselfe, by making the earth to swallow them that in­vaded Priesthood, Numb. 16. And David is carefull be­fore hand to prevent this doubt, that none ought to med­dle with the Holy utensils, but the Levites, 1 Chron. 15.2. &c.

Article 9.
That there be not given to the Petitioners for peace too just

Reason
For them to use and apply this too opposite

Scripture,
My soule hath long dwelt among them that are enemies to peace. I laboured for peace, but when I spake to them thereof, they made them more then ready to battell.