VVIthout some (at least seeming) insolency; and little above the price of 2 d. nothing, (now) will be read. But pardon his presump­tion in writing to all; since he faithfully and truly does (as he is commanded) in praying for all. Let him have leave to send to thee; who must send to GOD for thee; of what spirit soever thou art; who nei­ther dares nor can, exempt thee from his Prayers; who dares not but daily make use of the most pretious and Christian English LITURGIE.

So that (since Personall Treaties are so difficult) let me treat with thee, thus as I may. The subject is of most High and Generall Concernment; our Nationall Miseries, Causes and Cures thereof. Nor can this Treaty be more beneficiall to any, then to those who (without an hardened Heart) are most Averse from it; or engaged against it, and the Conscientious moments thereof.

First, concerning those who are (now) the first in the eye of all; the two Houses. The two Houses, & 2. Oaths, &c. And first, it is worthy of Consideration, whether or not, they have blasphemed GOD and the King, by the foule sins of Perjury and Treason? As having given unto GOD and the King, their Oaths for his Supremacy, and their Allegiance; But have made themselves Supreme; imprisoning and denying to the King not onely his Native Rights; but also the poore comfort of Addresses (so much as by Letters) of Wise, Children, friends or servants. Whereas neither the mea­nest worm, nor odiousest Serpent in the Kingdom, by the Laws thereof, either is or ought to be soused. And if so, who in Justice may make Addresses unto [Page 2]them? who may give Credit unto them? or what Hopes can any man have from persisters in wilfull Perjury? or who may dare to be any wayes Assisting, Aiding or of Councell, in most barbarous Treason? Such as should not be so much as named among Heathens.

CONCERNING PRIVILEDGES OF PARLIAMENT. Priviledges of Parlia­ment. If they be so great as is pretended; It is great pitie, that some reasonable and peaceable course is not taken for the manifestation of them, & their just Grounds: When, whence, and How, they had their Beginnings, That men might understand How farre they are engaged to them; and how far they ought to engage for them. If in this point matters be clear; How comes it to passe, that in all this time care is not taken for the Answering of the FREEHOLDERS GRAND INQƲEST? which (with other Books of that Nature) tels us of Sir Edw: Coke (no friend to the Prerogative) that in his whole Section of Parliamentary Priviledges He sets down but one (viz. Freedom from Arrests) and brings no proof for That.

If Freedom of Speech (wherein GOD forbid that Blasphemy and Treason should be included) be one of them; Freedom of Speech. How come so many to be ejected (daily by the prevailing Faction, as the winde sits) out of both Houses? Or how shall their mouthes be stopped, that Affirm, That for these many yeers, there hath been no Freedom for any thing but Blasphemy and Treason, with their Ap­pendants; The direct Contrarieties to all the Ten Commandments of GOD; either in the whole or a principall part of each? Or that the Priviledges of Par­liament have more need to be defended against themselves, then against the King and the whole Kingdom besides? Or that whereas the Army was former­ly the Parliaments Army; Now the Parliament is the Armies Parliament?

It is likewise considerable, Invasion of Privi­ledge. whether or no (as the Grandees have done by the rest of the Members) the pretended Priviledge of the House of Commons, hath (like Pharaohs lean kine) eaten up the Priviledges of the House of Lords? If no; How comes it to passe, that (for the satisfaction of the world, and for the clea­ring of the Accused) punctuall Answers are not given (or Ordered) to the forecited Books? If yea, How shall any other man rest secure from their Inva­sions, who invade one another; and rob amongst themselves; being empowred to do so by every one else?

So also; Vsurpation over the Laws. whether or no, Both Houses have invaded and trampled down the Laws of the Land; heretofore celebrated, as the most glorious Birthright of the English people, above all other Nations? If no; why is not satisfaction given or endeavoured to the honoured writings of that Death-Defyer Justice Jenkins? who assuredly hath a very good Cause; or else is a very unadvised Man. And certainly if his Cause proves good; He deserves to have his Statue erected in all Places of publick Judicature, and Societies of the Laws; yea his Memoriall in each Heart; and his Picture in each private House, which with the hazard of his head, he endeavours to defend from violence. Do your Lawyers indeed know, that he is an impregnable Defender of those Laws which they pretend to; but fight against? If the Laws be not invaded; How comes it to passe, that it is generally even in all mens mouthes; that nothing is now so punished, as keeping of the Laws? And that as the greatest of all guilts? But if yea; and the Laws be indeed trampled down; who shall dare to be so undaring, as to prefer [Page 3]before them (by which he glories to hold all three) either Liberty, Propriety, or Life? Against any Opposers whatsoever; under any lawfully retriving the same? Which Laws if they be not in force; How comes one man to exercise lawfull Authority over another? If they be; Is not the Murderer murthered, who is puc to death, by virtue of a Commission under the present Broad Seal? And the whole Land involved in the guilt of nocent, as well as of innocent Blood? And are not they deepest in that gulf, who sit & judge against the Laws?

But it is far more considerable; whether or no, Vsu pation against the King. they have invaded the Preroga­tive Royall. Inasmuch as the Lawmaker must needs be of more sacred Authori­ty, then the Law it self. In the violations of particular Statutes, the Fruits of Justice are either spoiled or stolne; or else a Branch is murdered: In the Body of the Laws, the Body of the Tree of Justice is hewen down: But in the Regall Authority, the Tree is plucked up by the Roots. Neither do the Laws of the Land acknowledge any other Root, then the King. If it be otherwise, why then are not all our Law-books burnt? yea Mr. Pims and St. Johns Speeches? If it be so; Alas poore Rootlesse, Headlesse People! Amongst whom nothing is visible, but devouring Crowes, or devoured carkasses! And doubtlesse, it is not more unnatural to have no Head, then it is monstrous and dangerous to have many. By what name shall we now be called? Is any wretched enough for us? What ever they shall Anabaptise themselves into; they must forbear the ancient and most glorious of all their Titles: unlesse to do quite contrary to both the Pre­cepts and Example of CHRIST, must denominate them Christians. CHRIST hath layed his (now) no unjust Injunction upon us; which he hallowed and made commendable, yea glorious unto us, as a most High and precious Pat­tern (saith St. Peter) for our necessary imitation; In suffering under (without resistance of) a most unjust Tyrant. In whom their wretched Plea against his noble Army of Martyrs of the pure Primitive Church (blasting of their bles­sed Resolutions) could take no place. Certainly in him, Non deerant vires. He had strength to resist: The Martyrs abhorred to try whether they had or no. Thus it behoved Him to enter, and them to follow him into glory. And other Defence then this, or Flight; Christian Religion, since it came down from Hea­ven, never taught: yea never did not teach against; though against the most barbarous (yea) of Heathen Tyrants.

If this he otherwise; Is there not so much conscionable charity left, Dr. Ham­mond un­answered by Mr. Marshall. as to An­swer the Book of Doctor Hammond concerning Resistance of the lawfull Magistrate under coloun of Religion? How comes it to passe, that their Grand Champion hath now crossed his cudgels? Must the present Militia, and Councell of War, for ever want their engaged Advocate? With what contentment can his Bene­factors look upon Him? Or with what forchead can he look upon them, who for these divers yeers, hath returned no Answer to that Tract (in that Book of Dr. Hammonds) which begins thus. There is nothing more uningenuous or unjust, then Mr. Marshals, &c. Must our undoing be the onely Argument to rectifie our erroneous understandings? And must such—men (contrary to the Doctrine and Deaths of Christ and his Apostles) barely say us out of our Religion and Allegiance; which, and by which we have solemnly sworn? Surely we could be content to have kept our estates, or now voluntarily to resigne, could they [Page 4]bring us but one good Argument, to demonstrate a new way to Heaven. In the mean time till this pity be afforded us, we shall be learning to forget our inconsiderable losses; yea (and if need be, bloodie crosses; while we have an eye towards him, whom God hath made so like to both the Royall Davids; the Father, who was constrained to dwell with Meshech; and the Son, who not ha­ving of his own, an house to put his head in, was led away into the wildernes, to be tempted out of his kingdom by the unreasonable Propositions of the Grand Tempter. Since (for the raising of pious emulations in other Breasts; all of us not having capability of being tempted like him alone) even visibi­lity it self, hath already given him Livery and Seisin of the eight Blessednesses in Matt. 5. As, for his Dominion upon Earth, GOD hath united in him all the Titles of the Brittains, Saxons, Danes and Normans. And surely were the Angels of GOD to choose us a King; fairer virtues and richer Christianity, could not present themselves, to their choise, from out his whole Dominions, then what are eminent in himself. Wherefore weep not for him, you Daughters of Jerusalem; but weep for your selves and your Children: And forget not to bewail in your prayers, those who obdurately (as yet) persist in the heating of this fur­nace to the hight; which can but purifie, not burn him. For our GOD is a con­suming fire.

But yet there remains a more dreadfull considerable then all these; Vsurpation against God.whether or no, (in all, or any of this) there hath been any usurpation, against or without GOD? This is most evident, That not Any thing which was once Nothing, can have any just power, but by the Creators gift, who made it something. And this is most certain, That there is no new Covenant, Grant, or Demise, from the Crea­tor, Scripture principles. to be expected with mankind; since the date of the New Testament. That unto GOD (and not the People) in both the Testaments, is asserted, the Domi­nion and Kingship over his whole Creation. That for the regulating thereof, there can be no just Authority, but what is instituted and set in order by GOD. That in neither of the Testaments GOD hath appointed, or permitted, or so much as mentioned any other Form of Government then Monarchicall. That in both the Testaments GOD hath constituted and declared for Government by Kings, and onely them: As the onely visible Images of his One Majestie; and the onely Supreme and irresistible Administrators of his Divine Power, for the Generall Externall Government of the whole Earth: since Mankinde can­not expect, dare not endure, that his dreadfull Self should descend to govern us by his immediate Presence. That GOD hath constituted in the Family the Honour of the Father; In the Kingdom the glory of the King; As visible de­grees, and sensible steps for Remembrancers unto us of our Duty to him: And as Touchstones of the Honour, which we give unto the universall Parent and King of the whole world. That the glory and riches of Kings, hath ever been promised as Gods most glorious earthly blessing; and looked upon as the greatest Admeasurement of his temporall favours to any Nation: And that GOD hath recorded to his own glory, the magnificence of Kings; and never found fault (in them alone) with any sumptuousnesse, which under him they have used to make themselves eminent in the eyes of man. That under GODS visible Representer, and by obedience unto him, Man onely can have Title to the Blessings of the Earth.

That it is the Prerogative of God to be the sole Inquisitor and punisher of those his Vicegerents, To restrain the Spirit of Princes; And to turn their Hearts, Gods earthly Preroga­tive.as it plea­seth him. That he who hath promised to obedient People good Kings, hath re­served unto Himself Power to punish wicked people by wicked Princes. That it is the Title of CHRIST (which he hath dearly bought) to be the onely Po­tentate; King of Kings; and Lord of Lords. So that not all Mankinde without usurpation upon His Royall Prerogative, may presume against or upon that Dignity; which is onely his to bestow and censure. Under whom Christian Kings are asserted into a more glorious Condition then any other Princes whatsoever.

That to be the Lord of hosts is the sole Prerogative of GOD. Which if it be so; And that no Humane Authority may take away the life of any, The Mili­tia. whom GOD hath created after his own Image: the Issues of life and death being ever in the hands of the Creator; And that he must be more then Mans Brother, who may presume to do thus: Then may no Man, but empowered from GOD by the warranty of his Commission, either in Peace, or by warre shed the blood of man. And if GOD hath given this Divine Authority unto Kings, and unto none else, The guilt of Blood, where. upon Record in his Registry: Then it appears where lyes the guilt of all the Blood spilt in the fields, or strangled upon the Tree, in these dayes of calamity. If they have any plea in this particular, let them produce it; We find the Power of the Sword throughout the whole current of holy Scripture, committed unto Kings and to none else. If the Scriptures be silent concerning their claim; then it ap­pears who are the usurpers upon GOD, to take the Sword, which must be given or not medled with. Then who are the Blasphemers of GOD and the King: who the miserable Sheme'is, that curse the Lords Anointed David, with the loud crying imputation, of being A Man of Blood.

If these things be so; then it behoveth every man, timely and sadly to bethink himself, how far he hath been an agent, assistant, or consentient herein: Who In­cendiaries. yea how far he hath not been an opposer of this wretched Sacriledge, committed against the Almighty Creator, yea Redeemer of mankind! who is able to pu­nish all that rob him; but will most severely, those that rob him of his Prero­gative. But especially those who stile themselves the Assembly of Divines, and their subordinate Pulpiteers: who (as Rabshekah did) lead on all these mis­chiefs, with The Name of the Lord. But chiefly Mr. Marshall, who led on the Cause; but seems to take no care for the bringing of it off. And if this be not the Case; they may not be accounted worthy of any crumme of their own, much lesse of other mens bread, if they do not vindicate the two Houses; clear themselves from the imputation of being the publick Incendiaries; and free themselves from the generall curses of the poore suffering and exhausted people.

But in the next place. If the Mr. of the House be called Belzebub; can or may the servant think to escape? If GOD be usurped upon, Vsurpati­ons on the Church. shall any man marvell if his Church be so used? in the prophanation and robbing of all the Houses of GOD in the Land! But will they indeed cause that which we suppose to be the daily Sacrifice to cease? And in the roome thereof set up the Abhomination of Desolation? Are not they of the other belief bad enough, to be supposed to have tender Consciences? And will they not vouchsafe to justifie themselves; or to rectifie [Page 6]us, The Eng­lish Litur­gie. for whom also CHRIST dyed? Let their Rabbi's (to their Honour) shew us, who never heard, that ever there was (untill these dayes) a Church con­stituted upon the face of the Earth, without a publick Liturgie! That ever God was so dishonoured, as to have his publick worship entrusted to the weak­nesse or wickednesse of all presumers! It will be supposed (till the contrary be made apparent) that the present out-cast Liturgy contains the Flowers, and Marrow of all the Liturgies of the pure Primitive Ages; cleansed from the weeds and rottennesse, which the envious man, in the worlds declining times, had powred forth into the Earth Otherwise, why do they not cast out of their Creed the Article of the Catholick Church; if we have nothing to do with that which was before us?

And why do they not satisfie the poore offended people; Directory Religion. complaining that their whole Religion is now become ridiculous or odious: As being turned in­to Pulpit-justlings: or else praying or giving of thanks for the effusion of the blood of their Christian Brethren; and for the encrease of Heresies, Schismes, Rebellion, Robberies, &c? And that it is now come to passe, that we have such a Religion, as we should have weather; if every mans wish might be heard, and every Almanack-maker made a true Prophet: yea, that they put upon GOD such a Service, that it is impossible for him to remain One and the same, and to accept of it. That were he never so gracious, his Almightinesse cannot grant all their requests: For that there is not one Congregation, whose prayers (if it were possible for them to be all of one minde) are not contrary to the prayers of many.

For GODS Cause, let there be something wherein all Israel may (which they ought) as one man, The Com­munion of Saints, and the Lords Prayer. joyn in the worship of the One GOD; otherwise why do they not put out that part of the Article, The Communion of Saints? But since the Lords Prayer is reprobated, what can be saved? Did not he who is the wis­dom of the Father know? or would not he whose charity dyed for his Ene­mies, take care for what was absolute; when he appointed his Disciples, that when ever they prayed, they should say, Our Father, &c. Is any thing that is made by GOD himself unperfect? or were they while the Bridegroom was with them novices in respect of us? Did not he teach them then to pray in the Spirit, when he taught them so to pray; and bade them alwayes to do so? or did he not provide against our pretended Spirits, when he forbade them Bat­tologies; the fruits of unpremeditated vain bablings? And is not this all the hazardous publick Service (worse then none) wherewith the most high and most deserving Majesty must (casually every where) be contented, or none? Must he be forced from all his visible Temples here on Earth, into his dwelling place in Heaven? Which as it gave the fashion to Moses, Solomons and to our materiall Churches, So ought it in the daily one Service thereof, pre­scribe unto ours, that his great Name may be hallowed; and his Monarchicall will, so done on Earth, as it is in his exemplary Temple in Heaven. In a word, why do they not Assemble to the Answering of Dr. Taylors. Book concerning Set Prayer?

But yet further then this; it is considerable, whether or no, they take the course (as with the souls of many thousands condemned alive) so for the strangling [Page 7](before the wombe) of all the souls of all succeeding Generations in this Land? For if this be a true principle, which was delivered for such a one, Posterity undone. by the Grandees and leading men of that side, in the Conference at Hampton Court, that no Sacrament can be administred, but by the Consecration of a lawfull Minister, (i.) In our English Liturgy Priest. Then apparent it will easi­ly be: no Bishop, no Priest: no Priest, no Sacrament; (now little used, and lesse regarded.) And then, no Sacraments, no Church: no Church, no salvation. That unto the Bishop, and to the Bishop alone, is committed the Authority of sending Labourers into GODS Vineyard, for the continuance of a visible Church of CHRIST, upon Earth, until his coming hither again. That usurping in matters Ecclesiastical, against or without them (yea when the Ark of GODS Church doth indeed totter) is the dreadfull and destructive sin of Schisme: which St. Jer: saith is more abhominable then Murther, Adultery, &c. That Bishops are the men whose perpetuitie (for the perpetuating of his Church) the GOD of Truth hath solemnly sworn, will be seasonably proved when GOD shall vouchsafe us a free and lawfull Synod: such a one as without the stain of Christianity, his people may joyfully own. In the mean time, why do not our Pretenders afford a Reply to Dr. Edw: Boughens Book? Will they eat his bread, and vouchsafe him neither an Alms, nor an Answer?

The taking away also of Bishops Votes may be taken into consideration: Abrogati­on of Bi­shops Votes. which is looked upon as a taking away of the presence of GOD from the publick Consultations, in the persons of them upon whom the glorious character of CHRISTS Mediatorship is enstamped. The Tribe of the Lord being not thought worthy to have any to represent them, except (at a side Table) those in a servile condition, whom the generall voice cals Priests of Jeroboam, Assemblers pluralities. Sacriledge. of their own Consecration (by their filling of their hands even unto scandall unan­swerable, &c.) And Schismaticks after the order of Korah. As also the sin of Sacriledge, which was not by the Apostle; thought of inferior rank to the sin of Idolatry. It being forbidden in the same Commandment, and the positive part thereof: viz. Thou shalt not worship with thy body, nor serve with thy goods, graven images; for I am a jealous God: they belong, and I will have them without any rivall payed unto me. And the offences against these (to wit, the honour with bodily worship, or consecration of goods to any false god; or the robbing of me in either) I will vindicate upon the third and fourth generation of those who shall voluntarily persist in these defiances of me. For certainly GOD is not such a GOD, as to be jealous over, and threaten the want of that, which he will not have. If (as Levit. 27.28.) Every devoted thing, be (in the present tense) most holy unto the Lord: yea (as the Text implyes) an Anathema to the usurper of it; as was Achans wedge which brought all Israel under the scourge of GOD. And if Ananias and his wife, devoting all, but keeping back part (whereas without sin, they might otherwise have kept all, it being their own) were set forth as deadly examples of GODS jealous wrath in this kinde: Then, what can be thought of them, who fly upon that which was never theirs; but consecrated out of the magnificence of well affected Princes; And which the Doners themselves might not have recalled. So that Sacriledge is a sin generally and highly concernent of a whole Nation; The [Page 8]innocent and nocent: especially if it bear the face of a publick Act. In which point, serious men conceive, that we now smart for the violations of the for­mer Age.

And truly it is considerable; The Spirit of Anti­christ. that, in the times of such generall impiety, it is just with God (as he had foretold of the last dayes) to permit the Spirit of Anti­christ (which in plain English signifieth an opposer of GODS Anointed, Kings and Priests) to seat it self in the House of GOD: and intermedling in sacred things (without GODS Call or Commission) to usurp Authority; As GOD, over all that is called GOD (as Kings and chief Priests were sundrie times in the Book of GOD) yea patiently (for a time) to endure their usurpations against himself; who indeed is All that ought to be worshipped: permitting in his jealousie the trampling down of his Ordinances: Who had constituted the King to consult the Priest, in all points of his Service; and by his designation to Act and Enact: And had exemplified this generall and eternall Rule, in the story of pious Jehoshaphat, 2 Chron. 19. appointing severally the chief Fathers of Israel the Priests and Levites, for the judgements of the Lord and controversies in Religion; And constituting over them Amariah the high Priest, over all of them in all matters of the Lord; As Zebadiah the Chancellor, over all, in all matters of the King or Kingdom. BUT I PROCEED TO THE CAUSES, &c.

And here leaving secret things to God; Secret things to God. I shall without peremptorinesse of cen­sure, onely mention, what conscientious men have reckoned, as in an high de­gree contrary to the revealed Word of GOD. As first the sin of Sacriledge, act­ed in the dayes of our Fathers in the Reign of Hen: 8. continued and increased ever since. Secondly, the easinesse of our Princes (incited by the fancifull im­portunitie of this Nation) in sending Assistance to the Subjects of forreign Princes, up in Arms against their Soveraigns.

But there is enough visible, for the stirring up of this great Tempest of GODS wrath. Generall causes of out wo. The proud full Sea of our late peace and plenty. One wave ra­ging against another, and all of them against goodnesse. Wickednesse warring against wickednesses, but chiefly against GOD, his Church, and Religion; against Man, Society and Honesty. The prophanations of Religion, and the religi­onsnesse of prophanation. The Angel of light in black; and the Angel of darknes in white. The Teacher taught, and the Feeder starved. Sodom brought into the Body of the Land, and leannesse into the soul. Fulnesse and want at the same instant, both in their extremities. The generall desolation, wrought by Prodigality on the one hand, and Covetousnesse on the other: both destroying all besides, and pining of themselves. The naturall unnaturalnesse of hatred; and the hatefulnesse of self-love. The delicacies and uncleannesse of Lust. Fraud and falshood got into the places of Truth and Honesty; and they turn­ed out into the others seats. The pride of those who knowing not themselves, think they know all things, and that they may meddle with any thing, be it never so sacred. The servile and idle bulie-headednesse of this Nation, affect­ing out-landish fashions for their Religion also. Without whose Apes and Pea­cocks, we were once unlikely to have had acquaintance with these hard names of Presbyterian. Independent, or Warre. But these things superadded to the naturall incivility of ungovernable Northern robustuousnesse and intracta­bility, [Page 9]may seem fuell sufficient to enrage the flame against us: And the next conjoyned unto these will bring it home into our Houses.

The first may seem, an universall loathing of the providentiall ordinances of GOD, Particula­rities in the Church. and a sensuall doting upon the wisdom of Man (which the Apostle cals Divillish.) Hating of Dominions, and speaking evill of Dignities. In the Church, itch­ing ears, and fiery tongues; but numbnesse and frost otherwise in the whole Man. Every man esteeming himself too good for the rank wherein GOD hath placed him, aspiring to teach his Teachers; to shear, yea as far as the swords of their mouthes could reach, to butcher their Shepherds. Following and crying up those Hirelings, who could with greatest volubility decry those whom GOD had set over them. Here, as in the weakest place, the mischief be­gan. First, no Bishop, then no King. But long it was before this Monster durst shew his teeth. The deluded People served an hard Apprentiship in unbelief of this. The King himself could not perswade them, that their Liberty and pro­priety would be lost with his Prerogative: both ensuing the ruines of the Church.

So in the State also; the King (of GODS own institution) became layd aside; and a constitution of humane wisdom, set up in his Place and Power. For no man can affirm, that GOD (whose are all the Kingdoms of the Earth, The ruine of the Church more af­flictive to the State, then to in self. and whose Prerogative it is to set up, and pull down his own Deputies) did ever constitute any other Government, but Monarchicall. And this no man can de­ny, that GOD is able, hath promised, yea performed an hundred fold com­pensation, to each man, who in obedience, to his Ordinance hath suffered as a Christian. That for his Churches sake, He hath reproved even Kings; much more will he those who assume that power which is sacred, and his, to them­selves without his Commission. That the Church in the Red Sea is in comfor­table safetie: persecuting Aegyptians are drowned in it. Yea, that under CHRIST, we owe the Religion which we have, unto the sufferings of those, whose doctrine, discipline and worship the world now accounts folly; so far forth, that it may be doubted, whether if the Church had wanted persecuters, it had not now wanted Members. And certainly he is a very evill man, whom the badnesse of the times hath not made better. And surely it concerneth the glory of GOD to meet with man in his own kinde, and to make him to see to the full, the folly of that wisdom, which makes him esteem himself never free enough, till he have cast off his yoke, whose service onely is his perfect freedom. Which now he may if he will: One yeer of this Jobilee having cost the Land more beloved pelf, then all it's Kings have drawn from it since the Conquest.

So that in this place it is considerable, whether or no, our present misery was not then enacted, when the King (by humane ordinance, The first foundation of these our miseries. but never by Divine) was debarred from looking into his Subjects purses, without consent in Par­liament? By which means Kings, especially usurpers, for such pottage as hath been presented to them, have been necessitated to sell their Birthrights [origi­nally GGDS.] Which the present King [in part denying] was enforced to break off a former Parliament, and to Declare against the usurpation, irreligion, and injustice thereof; And withall, to make use of a small part of the Prerogative, which God had given him. Which the Factious having blasted amongst the generality, too well loving their purses; their policy was by sinister means, at [Page 10]home and abroad (both in Scotland & France) to bring him into such streights, as might force a Parliament from him, for them to play their prizes in. But now the truth of this late unsufferable Court flattery, is at length made clear, by those who at Present sit at the Helme. And now it is no flattery to proclaim for them, that where the Soveraign Authority is, there the lives and liveli­hoods of all must be at command. And yet still the question sticks, whether the wisdom of GOD or Man be best to be trusted?

In order to these followed on; The peo­ples sur­prise. the universall bent of the people (in many places) blindly led on, by those whose spirit of opposition commended for the onely Patriots) to choose none but such for this present Parliament. The Serpenten­tine policy, diligence and activity of the Faction, prevailed against the care­lesnesse of the many of the better sort, and the few of the best. So that in di­vers places men were elected not so fit for that employment, as peradventure for other Advancement. So that it is here considerable, whether it doth not concern the sleepers to bewail their former neglects; and to take care (if GOD have not decreed the utter ruine of their ill sought Liberty) that they be not out-witted, and out-acted by those who are in their generation wiser then themselves.

Secondly, The idle City mul­titude fitto be practi­sed on. this Parliament being met, and that in a place fitting for the de­signes of the Contrivers; they had their desire, relying upon the multitude of the Plebs urbica, whose wantonnesse and idlenesse had made busie-bodies; and whose naturall weaknesse or wickednesse had made detesters of the Govern­ment, and virtues of those, whom GOD had raised up amongst them, and set in his own place over them. The Ringleaders knowing themselves to be thus backed, neglecting the busines of His Majesty (by whose Authority they met) first fell on work against the peoples (the Electors) Priviledge; casting out of doores, or out of countenance, all those whom they could not bring into the same excesse with themselves, though by the people presented unto the King, to be by him invested in as high Authority as any of them. This beginning, with the like continuance hath brought upon you, that which you now see and feel: which no Chronicle shall be able to represent to you and yours. My Letter presumes not on the particulars.

But yet to some, The two Houses whether free.it may seem worthy the consideration; whether or no, the present two Houses be free; that is, free from force? If they be not, why without more ado are not we free from them? Sit liber Dominus qui volet esse meus. And it is an heavy judgement of GOD, that Servants should rule over a People. If they be at this present (to let passe former writings) why is not the History of Indepen­dency confuted? Sundry ar­guments. If they affirm their Freedom, we have multitudes of Argu­ments for their solution. 1 If they be free and wise, why doth one and the same Body alter continually into contrarieties? And those in things (at least) mo­rall, whereof if one be good, the other must of necessity be bad! At the begin­ning of the Parliament Scandalous writings and Petitions were justified by a De­cree, Petitions and free writings. that it was Parliament time, and all Petitions were to be received, and all free writers protected. But now it deserves death, to Petition; and little lesse to use that conscionable advice, which the Laws of GOD command us, for the snatching our of the fire, those whom we see in danger. If the former was Liberty, what by the Rule of Contraries is the latter? And what is be­come [Page 11]of the resolution of holy Job? If his Adversary should write a book against him, to binde it to his Soul? But by this, they have hindred many wholsome Books from being written; more from being published.

2. But not to mention the multitudes too well known to the most. At first Arbitrary Power was declared against; and the Noble Strafford put to death, Arbitrary power. not for acting, but for a surmised intending of it. Now nothing but Arbitrary power is practised: yea and that in the hands of such Committee-men, as shame it self is ashamed of.

3. At first, the Birthright of the Subject, the Laws of the Land were cried up. The Laws But now Birthright and life it self is forfeited for obedience to them: And all the use that is made of the pretence of them, is by that to commit and protect Sacriledge, Treason, Murther, Rapes, Robberies, &c.

4. At first, Arms were taken up to rescue the King from his evill Councell: to bring him into the desired embraces of his loyall Parliament: For King and Parlia­ment. And the ma­king of him a most glorious Prince. Now they have him, nothing is more dreaded or abhorred, then his presence amongst them. He become like the holy and just One, betrayed by Judas, imprisoned for his too good Deeds: ac­cused of Treason. Barabbas preferred to be set at liberty, before he be heard. With a multitude of like inconsistencies and impieties: as many as the Reli­gions amongst us, and as glorious.

BUT AMONGST ALL THE MEANS that have been used for the consummating of these our sinfull miseries; Their de­ceitfull means. Pretence of Religion. none have been more dishonour­able and odiously contrary to the unchangeable GOD of Truth and Peace, then that Religion (which enjoyneth us under pain of damnation, not to resist, that is, not to use Defensive Arms against him (in the singular number) unto whom GOD hath committed his Sword) that Religion (I say) should be abu­sed into the condition of an incendiary, and made to heat the fire of hell for those whom CHRIST shed his blood for; That that should be now truth, which is point blank contrary to the way which GOD put us in. So that if GOD be true, One and the same yesterday, to day, and for ever: the contrary way must lead to the contrary place.

The main Arts used in this kinde were chiefly two. The one, against the Re­ligion established: the other for the plausible establishing of their own fancles. The first was wrought by the odious aspersion of Popery, by them cast upon the King, and his loyall Adherents; upon the Bishops, and their religious Ob­servers. But of this smoak onely Time hath cleared the Stage: Imputati­on of Po­pery. And it will dai­ly further make good, that that which was suspected, by weak men, was indeed the onely way for the firm establishing of our Religion, against the errors and innovations of Popery.

For the King; The King. no words are honorable enough for the pourtraying of his most glorious invincible constancy; and his most patient Christian wisdom; yea themselves were not close enough to keep from the publick view some of his private Letters taken in his Cabinet, His friends wherein he unbosomed himself to his most virtuous Queen. By which barbarous act, they helped to defile this their own Project For his Adherents who like to His, and Him their Moses; chose ra­ther to suffer afflictions with the people of God, then to enjoy the pleasures of sin for a mo­ment. The Almighty will be their pay master: And if there be universities [...], [Page 12]and Learning enough, they are not like altogether to be forgotten in this world.

For the Bishops and their Order; they are that which is most feared and ha­ted by the Papists. Bishops & From which both Order and Persons (yea of those who have been worst used at home) themselves who smart being Judges, they have received their mortall blows. No, they must be men of other parts and princi­ples (then the present pageantry) who must maintain the Cause of GOD and his Church against that learned and veterane Adversary. Book of Common Prayer. And for the Book of Common Prayer, that is a thing most detested by them: who suffer none (who may come to Sermons) to be present at that. But for the others Directo­ry, and Pulpittings: they are their joy, scorn, and laughter.

For the rest of the persecuted Clergie, The Cler­gy. Experience hath indifferently well undeceived the people, that the imputation was, as false in it self, so dangerous to them. I shall instance but in one, who was of many (if not of all others) most publickly clamoured against. Dr. Cosins by name (whose Devotions it may be will come into better esteeme) He whom no despight could move or shake, though in exile, and in the thickest of those our Adversaries, stands as an impregnable fortresse; in publick and private, by Tongue and Pen, against the learned Jesuites, and others; justifying that faith which under his Mother the Church of England, He ever professed. Which I fear nothing either good or bad, can procure one of his Adversaries here, once to attempt.

And here it is considerable; whether the Jesuite and Puritan be not like a Map in plano, The Iesuit and Puri­tane. or an Hoop stretched out at length. The ends seeming to be at all possible distance, one from the other: but being reduced to use, must meet in the breadth of an hair. They both under the title of Religion rob GOD of his Prerogative: the one to enrich the Pope; the other to befool the people: Both use the same or the like Arguments: and neither do it out of respect to them for whom they pretend: but intend to enjoy themselves, what seeming­ly they arrest for others.

The second of their Arts under this head, was by a specious name of a Co­venant, The Cove­nant. to strike through the body of Episcopacy, into that of Monarchy: which by the inconsiderate people was easily swallowed for an Act of Reli­gion. It being readily visible to those who onely are superficialists in the Book of GOD, that entring into Covenant for the better service of GOD, was often celebrated in the Book of GOD. But it was not minded, that there was no such Covenant, or any other then the renewing of that Covenant of GODS own making, through the whole Scriptures: nor that, that ever was publickly attempted against, or without the supreme Authority; the pride of such an act never having been once heard of amongst the former Israel of GOD. Not observing that the matter of this Vow (besides the usurpation upon the Di­vine power of the King, whose destruction appears to have been the principall end thereof) containeth the most dreadfull impieties, which ever yet were veiled under the mask of Religion: the cutting off not of the persons, but of the Office of those unto whom GOD had sworn Perpetuity: By which (as hath been said) the Church was to have it's continuance: and without which, no Church in any age or place hath been, or can be; and without which no Chri­stian King can be established. So that we may put the whole stake upon these [Page 13]two Issues. 1. Whether GOD hath accepted of any Nationall Covenant, and this other then the renewing of that w^ch himself made, without the Supreme Authority? Or 2. whether, untill this Age, there hath been any where, at any time any visible Nationall Church without Bishops? In which particular, un­lesse GOD come to constitute a new, Man cannot. If He had never done it, If Power, then Di­vine. the authority of the whole Creature, cannot reach to constitute a Power. For if it be power (saith the Apostle) it must be Divine; of, and from GGD. In a word, if GOD hath indeed constituted, and hath had a Church upon Earth for these 1500. years; it, under CHRIST and his Apostles, hath been, by, through and under Bishops. Other fashion of Church never yet appeared for so long; then what this Covenant vows, Root and Branch to destroy: and hereby the tem­porall kingdom of GOD.

The Mechanicall part of this our misery (in the hands of their Engineers, 2 Instru­ments of oud servi­tude. and their not now servants) hath been wrought by two main Instruments; the wealth of the City, and the defection of the Navy. Upon the former, other Nations looked with envious comfort: As upon the Liver too bigge for the Land, like to enflame and corrupt the strength thereof. Upon the other with dread, as upon the Arms and Legs of this Nation, too long sinewy and active for them. But which (if Christianity could have subdued naturall malice at home and abroad) might have proved the Arsenall of Europe; and have car­ried our miseries home to the doores of Christianities foes. Or yet have done better, and have carried Christianity into the Pagan world; which certainly better deserves it, then we who thus use it. Heu quantum potuit terrae caeli (que) para­ri — Hoc quem civiles hauserunt sanguine dextrae?

For the City, I shall make bold to crave, whether or no, that be deniable, which the generall Complaint puts upon you? And whether or no, your selves conceive, The Cities wealth. that (for the greater part) your wealth hath been so conscionably gotten, that there can be sufficient ground for hopes, that it might be comfortably spent? Or this: that the riches of the Country are transplanted into the City: and the manners of the City sent out into the Country? That your pride hath enflamed the whole Kingdom? That your fraud hath impoverished it? That your luxury hath infected it? and your illiberality except to vain glory, and your selves) hath spoiled, it's ancient Hospitality? But (which is the greatest mischief) that the contagion of equall wantonnesse and new fanglednesse in Religion, hath spread it's pestilence into the veins, and vitals of the whole Nation? That you could find millions for others, but for the King (the Ordi­nance of God) you could not find pounds? That you have given so much; that you have no power to keep any thing? except by your prudent and speedy re­conciliation unto your most gracious GOD, and your god-like King, by an ho­nourable Treaty? The mercies of both being like to prove your best Staple.

For the Navy; they have better Sea-room, The Navy Royall. to bethink themselves (as they have blessedly begun) both of their duty, and of the inexplicable good, which by doing of it, they may do to all, and themselves. They have a GOD (whose wonders they see in the deep) who hath sufficient power; they have a King, who hath sufficient goodnes to reward them, and his glorious Issue with them to enoble their religious courage; they have the prayers of all the tryed ones, whose Anchor holds through all their Land shipwracks; who mourn in their [Page 14]souls for a time to celebrate their praises, when they shall have brought full ballast, to settle an equall Treaty, for the glory of GOD on high, Peace upon our Earth; and good will amongst men.

NOW CONCERNING THE REMEDY. Remedies. 1 First to those who have not wor­shipped the Beast; who have not bowed their knees to Baal, nor kissed him with their mouthes; who have not so much as petitioned for any fifth part; but con­tentedly abandon the thoughts of their just proprieties, From the world-de­spising Christian. while the King wants his; & they (here) only want Him, under whom, & by obedience to whom, they onely can call any thing upon GODS Earth their own. To them mine humble suit is, that with heavenly ardour they would endeavour more and more to burn out the drosse of their own frailties; That instead of trembling at a seem­ing calamity, they would admire and celebrate the bounty of GOD who hath thought them worthy to suffer; and given them something, the despising of which, might evidence their love to him. That, as truly spirituall men, they may understand this to be All things.

2 For it is most equall with God, and most advantagious to them, that when he sees masterlesse sins grow to that height, From Gods glo­ry, and Christs imitation. that his publick worship will not be permitted, in those who aspire in the greatest of humane perfections to re­present on his Earth the service of his Angels in Heaven; (when his bounty is extended to the greatest measure of the receivers capability; & mans haughty unthankfulnesse, will thank, trust to, and magnifie, not his God but himself. Then it is most just with God to provide for his greater glory, select men, who will neither be afraid nor ashamed to have in them acted over again (for the raising up of an holy seed in a better generation) the gratefull sufferings of his Son CHRIST JESUS, and his blessed Martyrs in Heaven.

3 2ly, that you would set forth the glory of CHRIST in intensive prayers, for those who curse, In Christi­an charity. hate, and persecute you, according to his example, gloriously followed by his first (yea whole Army of Martyrs.) Lord lay not this sin to their charge. In which particular, these our times have not altogether proved barren of right Christian deaths in divers specialties, not ever to be forgotten, though not to be expected in the cancels of a Letter. Heroicall examples. Most eminently the No­bility and Gentry (for many) have an heroick sampler in the most Noble Earl of Strafford: the Clergie in the most sublime humility of the Archbishop of Canter­bury, Morall duty. who enjoy Crowns elsewhere, and shall have trophies here. And yet not to forget our duty for another, as not to sell our coat to buy a sword; when ever the King shall by himself, or lawfull deputation, call for our lives, and liveli­hoods: but even then to carry with you those right Christian affections, as did the primitive Christians, when they withheld not themselves from the warres of their Pagan Emperours. But never so to look backwards towards our losses; or to our provision for those dear hostages of our affections, wife or children (whom God hath promised us, Hating all, for Christ. to take for his, while we persist to do our duties to him) but to look forwards towards the glory which is set before us, and to the good which we may do to others, in fortifying them, towards the despi­sing of all that this world affords, with relation to the next. And yet we shall not do ill Christianly to admonish our prosecutors; that had the great Turk himself conquered us (whereas through the presumption and connivance of the respective Committees, sew or none enjoy a fift part, pretended to be allow­ed [Page 15]to wife and children) for 7 s.-6 d. a man, & the fourth part of our encrease, Turkish mercy. we might have been secure for the rest; yea and which is more then all the rest, the Freedom of our Religion to boot. Father forgive them, for they know not what they do.

For the others, who are abundantly the greater part, my Petition to them is; Conside­rations for the major part. that they would not despair, while CHRIST is in Heaven, his Word on Earth, and they have hearts to follow the directions thereof. Let no man say it is im­possible: GOD may be importuned and overcome by many hands, by univer­sall prayers, and amendment: if we can but bring our selves to hate all, that stands in competition with him. I desire not to represent unto them their mi­series and losses, which they are too sensible of, and too little of the blood wantonly spilt; and the deaths of souls more precious. I onely tell them, how for the present they may avoid the sin, and for the future the punishment. Which, as concerning their earthly estates, cannot be compassed, while the Houses continue their resolutions. So long, they must have an Army, the Army will be maintained, cannot but be insolent; while no man can account any thing his own which they can take Covet therefore, what cannot he taken; And fol­low the course, that may be taken.

You know, From the 2. Houses own Prin­ciple. As your own duties of Christian Allegiance to be preferred be­fore all that is dear unto you: so the principle (though in it self most false and blasphemous) which being theirs, and that by which they have prevailed against you and yours, they may not with colour of honesty desert. Which is this; That the power of Dominion is originally in the People. Which is a desperate As­sertion refuted by the clear Word of GOD, and sundry Books yet unanswered. By you they pretend to be entrusted with the government of the Land. And if they have not this Power from you, they have it not otherwise by any Law of GOD or Man. And if (as they most falsly pretend) you might re-assume the Power from the King; then certainly you may from them, to whom GOD nei­ther hath, nor you could give them; and so their whole title (against you) must rest in force: which at first they neither did or might pretend; and which every Tyrant would blush openly to own.

2ly, you know that you are the major part of the Kingdom (at least 20. to one) whose eyes either Religion or irreligious oppression hath opened. Petitions undid us. And it is not unknown unto you, how in the beginning of this Parliament (while you slept in lazy security) that Petitions, by the restlesnes of a few, were extorted or forged, and presented in the generall names of the severall Counties, and so received, as if they had been Catholick and orthodox: and from these Players hath proceeded our reall Tragedy.

But here, I do not wish that you should go that way. My self dares not so far ac­knowledge any authority, which my soul esteems to stand in armed opposition against GOD and his Ordinances. And it is well known, how for this thing the Petitioners of Surrey, and the compassionate Watermen lost their lives, with­out any inquest upon that blood. How the Kentish and men of Essex for the same cause were prosecuted with cruell warre, and too bloody for Pen and Ink to expresse. But (if so your selves be minded, and you do conceive the foregoing Proposals worthy of your considerations) I could rather Petition you, in a Declarative way, to take unto you; as, A Decla­ration. the resolutions of free-born men; so chiefly the modesty, sobriety, and peaceablenes of Christians: so farre forth, that (if it be possible) the mouthes of your greatest Adversaries may be [Page]stopped, and they enforced to blame rather themselves, then the meeknesse of your sick liberty, breathing out it self, in the way of religious charity, not of cumultuous and passionate Revenge or Hatred. Expressing whether or no you in­tended or will endure the Arbitrary Power of the Houses; their levying men and Arms, with Free quarter, Taxes, Excise, &c. against or without the King. Whether you conceive this fitting to be done, or that lawfully you may do it? Whether the submission you have hitherto yeelded was voluntary or forced? And whe­ther or no (thankfully looking back unto the former blessings (under Him en­joyed) you ought not to Petition the King, and GOD Almighty for him, that He do not (by Treaty or otherwise) part with the Militia, or any other part of his Prerogative Royall (which appearing to be GODS) he may not with a safe Conscience, by any voluntary Act acquit.

So also further to consider; whether it be not necessary to Petition his Maje­sty; For a Sy­nod. that by his Authority A Synod (with all convenient speed) may be called? Such as we may justifie before GOD and Man: according to the examples of the ancient Primitive Church: for the composing of Controversies, and the establishing of Unity in Religion, and the publick worship of GOD. And that all sorts of Disputants may be invited, yea encouraged, with freedom and in­demnity to propose in writing, their severall Desires and Reasons; and those to be entred into the publick Acts to remain upon Record for ever: that all men and Times may see not onely what was done, but why, & upon what grounds.

But in case neither Treaty nor Declarations avail, by their default; then to consider, whether or no, it be necessary further to Declare, that you do revoke your former Substitutions, Revocati­on of the pretended power of the House of Com­mons. whereby the House of Commons pretends in your Names to sit? And to protest against their former Acts and Ordinances? And that according to your warranty from the Word of GOD, you have taken un­to you the resolutions, to deny your selves; and comparatively, to hate wife and children, house and lands, trade and traffique, and your own lives also, rather then you will do, or have any thing, towards the maintaining of any, in opposition to the Ordinance of GOD; before GOD shall pull down all stomacks against U­nity, by his plague of famine, which he makes apparent, that he can do it, by this unseasonable weather sent now amongst us. Since the floods of our blood cannot effect it.

As also for the future that (if it shall please GOD to continue you alive to make new Election) you will be as diligent (as others late have been) for the choosing of men well affected to the Laws, Caveats for here­after. peace and order of this Kingdome and that you will pitch upon none, from whom you have not sufficient evi­dence of their valuing of the Oaths of Supremacy and Allegiance, formerly, and at the present of Election, No guard, but of re­putation & Innocency. to have been, and to be by them taken; with suf­ficient Bonds and Penalties upon Indentures between you and them, in these or the like particulars; and that they will not admit of other Arms or Guards about them (except by voluntary order from the King, if he finds cause) then the protection of their own reputation and innocency: whereas nothing but the witchery of that abused Name of Parliament could have abused you into the shame and sin, which their force hath brought upon your and whose Arms would soon fail, if the fraud of that name was understood. THIS he presu­meth not to prescribe, but with all Christian humility to present unto your considerations. Beseeching you not to accept of private whisperings, or peece meal Answers, but to require pub­lick and totall satisfaction to these; and other your just complaints▪ And minding of you, that [...] had a Clergy (whose neglect he forbears to relate amongst the causes of your miseries who would have [...]orred, that such things should have been objected (for any thing taught or done in their times) and nor have been at all, or so answered, &c.