Evangelium Armatum.  
A Specimen; or Short COLLECTION Of several Doctrines and Positions destructive to our GOVERNMENT BOTH CIVIL and ECCLESIASTICAL;  
Preached and Vented  
By the known Leaders and Abetters of the pretended REFORMATION such as, Mr. Calamy. Mr. Jenkins. Mr. Case. Mr. Baxter. Mr. caryl. Mr. Martial. And Others, etc.  
LONDON, Printed for William Garret, 1663.   

  

  

THE PREFACE TO THE READER.  
AT this notable season and great crisis both of Church and State, in which Parties are so high, Factions so restless, and Discontents so general, I know none so likely a means to resettle and confirm our shaking Fabric, as to disabuse the People, and to redeem their Understandings from a Captivity to those guides, who have Preached and Lectured them into these miseries and confusions. I have observed, though it be true Piety alone that must save men, yet it is the show and pretence of Piety that governs them. A maxim so verified by the late transactions among us, that the great Basis and groundwork of all the Villainy that has been acted upon the stage of these miserable Kingdoms, has been to beget and fix in the People this Belief, that the great Design drove on by the Actors of it, was the advancement of the Purity of Religion, and the Power of godliness. So that the People were brought at length to digest Civil War, the cutting of Throats, wresting away Estates, and the Murder and Banishment of Princes, so long as all this was called Reformation But since it is not imaginable, how men could quit the first infusions of honest education, and debauch the known Principles of Nature and Religion, so as not at first to tremble and start at these Villainies, it follows that they must needs have been insensibly wrought up to them by some predominant Persuasion, that by degrees lessened, and at length totally subdued those preconceived Dictates of Nature and Religion to a compliance with such Practices: And this was no other than a blind and Furious Opinion of the extraordinary Piety of those Teachers, who pretending more intimate acquaintance with God, and immediate possession by his Spirit, as Plenipotentiary Commissioners, and Ambassadors from Almighty God, animated the People to the late Rebellion. And still they endeavour to captivate their Pity, by a bold and impudent insinuation of these two things, That they are the People of God, and That they are persecuted. For experience shows that the Opinion of Persecution naturally moves men to Pity, and Pity presently turns into Love, and whom men love, they are easily brought to defend. But I doubt not to any unprejudiced Reader so to divest them of these pretences, and stripping them of their sheep's clothing to represent them as naked as Truth, & as deformed as Error & Seduction. For the first of these, Their being the People of God. I demand whether true Piety is consistent with the known abetment of Principles and Practices directly contrary to the law of Nature, and the word of God: and then whether the Preaching taking up Arms, and raising a War against our Lawful Prince, be not a sin deeply died with both these Qualifications. That the latter of these is undeniable, and the former justly chargeable upon them, let the ensuing System of Principles speak, which they vented from the Pulpit, and their Auditors Commented upon by all the hideous massacres since acted by them in the strength of those Doctrines and assertions. I say, let men impartially read them over and see, Whether that Religion can be called Pure, that is so far from Peaceable. And for a further Test of their Piety; I demand Whether an Oath be not the most sacred and dreadful Obligation that can be fastened upon the Conscience of man: and whether their Oath of Allegiance were not such an one? upon which Concessions, I demand further, what strain of Piety could warrant these Ministers to send their Congregations (as the chief of them did) with full discharge from the Bonds of that Oath, to wage war against their King? what Prerogative in Religion could authorize them to obtrude an Oath and Covenant contradictory to their former Oaths, upon those Consciences, that groaned with horror and reluctancy under the sense of their former Obligations? Till they can here either deny the matter of Fact, which has been writ in Characters of blood legible to all the World; or can reconcile these matters of Fact to Christianity, I demand of them in the presence of God and man, what account they will give before the great Tribunal of God for having with so much solemnity of Prayer, show of Piety; and profession of Zeal, deceived the People into these execrable practices, enough to stink the Protestant name out of the World; and what excuse the clear light of Reason, and of the Word, can leave to those who resigned themselves up to be deceived by them? But as the Conscience being once broken up, easily lies open to any after Breach: So they having deflowered it with the first perjury of the Covenant, stuck not much at the Engagement, a Promise as contradictory to the Covenant, as the Covenant itself had been to their Oaths of Allegiance and Canonical obedience: and lastly their recognising and doing homage to Cromwell, who had settled himself with the Power, though not the Title of King, and with an House of Lords, seemed no less to throw off, and contradict their Engagement. We see here the compass of their Religious swallow. All oaths could down with them, but none hold them: out of all which they could with the greatest facility find a way to creep forth, and interpret away the obligation of an Oath, as easily, as if it were an Act of Parliament. But the only thing these thorough-paced swearers at length stick at, is the Subscription lately required by Law, made and enacted by Parliament, and confirmed by the Royal assent, that is, by all the legislative Power this Nation owns. This they cannot subscribe to: why? because they cannot renounce an Oath imposed by part of a Rebel Parliament, without, and against the Royal assent, and by which they swore off all former lawful Oaths, binding themselves to prosecute that Rebellious War. This they will not, they cannot renounce; and therefore desire only for a while to be dispensed with, and Indulged, till they come to be in a capacity once more to put it in Execution. How far Persons owning such an obliga●…ion, and venting such maxims and Doctrines as are here faithfully and truly represented out of their printed Sermons, are like to advance, or perhaps at all to comport with, the Peace of the Kingdom, is left to the serious Consideration of those, with whom the preservation of that Peace is entrusted, & whose Prudence being alarm d with such spiritual fire-balls, will (we hope) begin to look about, & to distinguish between Conscience & Contempt. If any should now plead their being instrumental to the reduction of his Majesty, for their vindication from the charge of these assertions, too notorious to be denied, and too impious to be defended; though I could answer, that I am not at all beholding to a Chirurgeon for setting that leg, which he himself first put out of joint: yet I desire them to remember that they never attempted the Restauration of his Majesty, till they were visibly in the very jaws of the fanatics, who were then seizing upon their Tithes and Churches, the last morsel of the spiritual Revenue; so that it is shrewdly to be suspected, that had not the Tythe-pig cried louder in their ears, than either their Conscience, or the word of God, they had never been awakened to attempt that, which since it has been effected, so many of them have not obscurely repent of. And so much may suffice to answer their Pretences to Piety, and the power of Godliness. To their next plea, that they are now persecuted, I shall only make this reply; That I desire the World to take notice, that those Persons, who turned almost all out of their livings, that adhered to their lawful Sovereign; who sent suc●…, with their Wives and Families a begging, as durst not deflower their Consciences with downright Perjury; and having sworn Canonical Obedience to the most Reformed Church in the World, durst not by a contrary Oath, swear and endeavour its extirpation. Those also who procured that murdering Order from a bloody Tyrant and Usurper, that every Episcopal Divine should not only be uncapable of a Benefice, but also disabled to exercise any act of his ministerial Function, as Preaching, Baptising, or the like, nor yet suffered to get some little subsistence by teaching School: no, nor lastly to live in any Gentleman's house, who out of Pity might take him in to keep him from Starving. All which are such unheard-of Instances of barbarous Tyranny, that the Spite of the Heathen Neros, Dioclesian's, julian's, (all circumstances considered) was much inferior to them. Now, I say, I desire the World to take notice, that those who were partly the Authors, partly the Procurers of these hideous, remorseless Actions, are those poor, gentle, suffering Lambs of Christ that now bleat out Persecution. Having thus answered their pleas, or rather their Noise, I shall in a word or two give an account of the following book. It presents us first with a short Collection of the Sayings and Doctrines of the great Leaders and Abetters of the Presbyterian Reformation, of their pious and peaceable maxims, which like razors set with oil, cut the throat of Majesty with so keen a smoothness: and then to bring up the rear of this spiritual Brigade, and withal, to show further, that the cause of our Church is so united to that of the Crown, that the same who malign one, strike as boldly at the other, I have thought fit to bring the Papists and the Hobbians upon the same Stage, as venting Doctrines no less pernicious to the Civil, than to the Ecclesiastical State. For a testimony of which, I have here given a Taste of each of them: of the first, out of Mr. White: of the second, out of the Author of the Leviathan, and great Propagator of the Kingdom of Darkness. I selected the writings of Mr. White, as being the most Compendious and effectual way of Probation. For if He who writes, and pretends enmity against the Jesuits, for being Disturbers of the Peace of States and Kingdoms, and underminers of the Prerogative of Kings, and so by this, catches at the reputation of being moderate; I say, if this Person shall yet be found a pestilent assertor of such maxims as eat out the Rights and Titles of all lawful Princes, then let men take an estimate of their known Treasons and King-killing Doctrines, from the Poison and Virulence of their very moderation. And therefore I earnestly entreat the Reader diligently to peruse that Paragraph that exhibits to him the collection of Mr. Whites Principles. I have this now in the last place to add, that the Reader must not here expect a full rehearsal of thes●… men's Doctrines, but only a Taste, or Specimen. He that can endure the raking of Dunghills longer than I can, let him have recourse to their Writings, let him launch out into the Ocean of the Presbyterian Pamphlets and Sermons, an Ocean in which the Papists may see the face of their disloyal Doctrines, as in a Glass, and in which the Leviathan himself may sport, and take his pastime.  
There seems to be a more than ordinary Significance in that Saying of the Prophet, that Rebellion is as the sin of Witchcraft, and that, I conceive, not only for its equal malignity, but also for its peculiar Analogy and cognation: for if we reflect upon the late Instances of it amongst ourselves, we shall find that the People could never be brought to Rebel, till their Preachers had first Bewitched them. But I hope the World will be so far unbewitched, as to read this Collection, with their farewell-Sermons lately printed together, and exposed to sale with so much Ostenta●…ion: Of which I shall say this, that they may very properly be called Fare-well-Sermons, since experience is like to manifest, that their Congregations never fared so well, as when such Seducers preached their Last.   

Mr Edmund Calamies Theses.  
Pag. 22. THE Lords and Commons are as the Master of the House.  
2. The Parliament whom the people choose are the great and only Conservators of the people's liberties.  
p. 38. They are the chief Magistrate, Custodes & vindices utriusque tabulae, p. 37. for they are the Ministers of God for good, and revengers to execute wrath upon him that does evil, Rom. 13. 4. (which being by Saint Paul expressly spoken of the Highest Powers, he applies to that part of the two Houses that sat at Westminster, without, nay, against the King's command.)  
p. 9 That all those that fought under the King's banner, against this Parliament, fought themselves into slavery, and did endeavour by all bloody and treacherous ways to subvert Religion and Liberties.  
p. 12. That the King, that should have been a head of gold, was an iron head to crush its own body in pieces.  
p. 18. Those that made their peace with him at Oxford (by returning to their Loyalty,) were Judasses' of England, and it were just with God to give them their portion with Judas.  
p. 13. Those that engaged in this Cause, and in the Covenant (which was an oath for their goods,) were unjustly charged with Rebellion.  
p. 38. That it was God's cause, and it shall prevail at last.  
p. 29. That it is commendable to fight for Peace and Reformation, against the King's command.  
These are Mr. Calamies Doctrines in his Sermon preached before the Lords, Dec. 25. 1644. printed by ●…hristopher Meredith by his own appointment; directly contrary to St. Peter, who tells us, that the King is the Supreme, and not any one, or two Houses of Parl●…ament without him; contrary to St. Paul, who ●…ells us, that whosoever (severally, or conjunctly) shall resist, much more that shall fight against this Highest Power, resist the ordinance of God, and shall receive damnation; and contrary to our oath of Allegiance, wherein we acknowledge the King, to be the only Supreme Governor of this Nation.   

Mr. Jenkins Theses out of his humble Petition, when he was Prisoner; Printed Octob. 15. 1651.  
1. THat the Parliament of the Common Wealth of England without the King, 1651. were the Supreme Authority of this Nation.  
2 That Gods providences, (that is, his permission of events and success) are antecedent declarations of his good will and approbation.  
3 That the providences of God as evidently appeared in removing the King, and then investing their Honours with the Government of this Nation, as ever they appeared in the taking away, or bestowing of any Government in any History of any age of the World.  
4 That a refusal to be subject to this Authority, under the pretence of upholding the Title of any one upon earth, is a refusal to acquiesce in the wise and righteous pleasure of God, such an opposing of the Government set up by the Soverein Lord of Heaven and Earth, as none can have peace, either in acting in, or suffering for.  
5 That it is our duty to yield to this Authority all active and cheerful obedience in the Lord, even for conscience sake.   

Mr. Marshal Serm. on Ps. 102. v. 16, 17. March 26. 1645.  
P. 39 1. THose in Authority, in things of this life, have command, and may act ad modum imperii; In matters of Religion, all their power is ad modum ministerii, they must not dispose of the affairs of the Church, but at the direction of the Word only.  
2 They are limited to the Word, and men under their Authority, must, before they obey their orders, examine them by the Word, and find them both lawful and expedient in their use for edification.  
p. 41. 3. As Josia put to death those that followed Baal, so may the Parliament those, that will not return to the Lord, and leave Antichristianism.  
p. 45. That Antichristianism that was sworn in the Covenant to be ●…ooted out (was the established Government in the Church.)   

Mr. Edmund Calamies Speech at Guild-Hall, October the sixth, 1643.  
Gentlemen,  
YOU have heard a worthy Gentleman of the House of Commons, it is desired by this grave and Reverend Assembly of Ministers, that three of the Ministers of this Assembly should likewise speak unto you concerning this great business, and notwithstanding my indisposition of body, being required by them, though that Gentleman of the House of Commons hath spoken so abundantly to the purpose, yet notwithstanding I am here come to speak something, the rather to declare my willingness to appear in this Cause, that is every way so just, and every way so honest, and so good, that I may truly say, as the Martyr did, that if I had as many lives, as I have hairs on my head, I would be willing to sacrifice all these lives in this Cause; You know the story of Croesus, that though he never spoke in his life, yet when he saw his Father ready to be killed, it untied the strings of his tongue, and then he cried out, that they would not kill his Father; you are not ignorant that England and Ireland lie a dying, and though I never appeared in this place, yet I bless God that hath given me that health, this day, to speak something in this Cause, for the reviving of the dying condition of England, and Ireland; It is such a Cause as is able to make a very Infant eloquenr, and a dumb man to speak that never spoke in all his lise; The matter I am desired to speak to, is, concerning the Contribution, to persuade you to be liberal towards the bringing in of the Scots, to help us in this our great necessity; The truth is, it is a great shame that England should stand in need of another Nation, to help it to preserve its Religion and Liberties: That England, that hath been enriched with the Gospel of Peace, and the peace of the Gospel for so many years; that England, that hath been blessed with so many rare Ministers of God, so many precious, and powerful servants, that have preached the Word of God in season and out of season; that England, that hath professed the Gospel with so much power and purity; that England should stand in need of the help of their Brethren of Scotland, for to preserve that Gospel that they have professed so many years; I confess to me it seems a very strange Prodigy, and a strange wonder; but it hath pleased Almighty God for the sins of England, for our great unthankfulness, and for our unthankfulness under these means, and for the great bloodguiltiness, and Idolatry, and Superstition of this Nation, it hath pleased God to suffer a gre●…t ●…art of th●… Kingdom to be blinded, especially those parts, where the Word os God hath not been preached in a powerful manner; and there are many in th●… King●…om, that will not be persuaded, that there is an intention to bring in Pop●…ry, and to bring in Slavery; Many of them (I say) think that though the Popish Army should prevail, and the plundering Army shoul●… 〈◊〉, yet they think all would go well with Religion, and with their Liber●…es; I say it hath pleas●…d God to ●…uffer abundance in the Kingdom, to be blinded with this opinion, out of a just judgement to punish us for our unthankfuln●…ss, and for our ingr●…titude; and this is the reason that so many men stand Neuters, and that ●…o many are Malignants, and disaffected to this great Cause, in so much that I am concluded under this, that there i●…ittle probability to finish this Cause, without the coming in of the Scots, (as you heard so worthily by that Member of the House of Commons;) The sons of Zerviah are grown so strong, what through our fearfulness, what through our covetousness, what through our malignity, that there is little hope (I say) to finish this great Cause, or to bring it to a desired peace, without the help of another Nation, and by the assistance of God, by the help of another Nation it may be done; These are two mighty, two omnipotent Arguments, to prevail with you to contribute your utmost aid and assistance to that Cause; since it cannot speedily be done without their help, and by God's blessing, it may speedily be done by their help.  
What would the King's party do, if they could engage another Nation to their help? 21000. if they could engage them to our ruin, what would they not do? How much more should we be willing to contribute our greatest help to engage a Nation, that indeed is part of our own Nation, within the same Island, and our Brethren so 〈◊〉, and so well affected to this Cause, what should we not be willing to do to engage so great a party? I would entreat you to rememb●…r, that it is not many years ago, since our Brethren of Scotland came hither into England, in a warlike manner, and yet with peaceable affections, and that you would remind yourselves▪ what good they did to you when they were then in England, they were the chief Causes of this Parliament, that now we do enjoy and of all the good that hath been reaped by this Parliament; (as you may well remember) By their coming in you know this Parliament was procured, and their se●…ond coming in (through God's mercy) may be a means to confi●…m this Parliament, and to establish it, and to uphold it in its dignity, and in the privileges of it, and to keep it from being ruined; and if the Parliament be ruined, you all well know that our Religion, and our Liberties are ruined, for the Parliament is the great Conservatour of Religion and Liberties; and I may truly say (s you know Caligula did once wish, that all Rome were one n●…ck that he might cut it of●… at one blow) They that intent to ruin the Parl●…ment, th●…y ruin your Religion and Liberties, and all England at on●… blow; Now (I say) as their first coming was a means to produce this Parliament so th●…ir second coming in (through God's blessing) may be a means to 〈◊〉 it, and to confirm it; And when they were here, you know how faithfully th●…y carried themselves, and when they had done their work, how willingly they went away without doing any hurt, and I doubt not of the same faithfulness, nay, you ought all to believe, that they will likewise, when they have done the work they are calle●… to in England, they will likewise with the same faithfulness depart, for it is Religion that brings them here, and the same Religion will make them willingly leave us, and go home to their own Country, when they have done that work for which they came. I am assured that the great hope at Oxford is, that they will never prevail for the getting of Money for to bring them in; and if they once see the matter of Money effected, and if they once hear of the Scot●… coming in, it will work such a terror there, as I am assured, that it will (through God's mercy) produce a notable compliance of that Party with the Parliament for an effectual peace, such as all the godly of the Land shall bless God for.  
I foresee there are many Objections that may be brought to hinder this work, many mountains of opposition that will lie in the way: And likewise that the Malignants will buzz many things in your ears, if it be possible to put some great rub in the way, to hinder the effecting of this work but I hope, the love you have to God, and to your Religion, and to the Gospel, and to your wives and children, will sw●…llow down all these objections, and conquer them all; I'll name some few objections, and give you some short answer.  
Some it may be, will put you in mind, to call in question the lawfulness of contributing towards the bringing in of the Scots to this Nation; But for this, I'll give you an easy answer, Certainly Gentlemen, it is as lawful for the Parliament to call in our brethren of Scotland to their help, as it is lawful for me, when my house is on fire, and not able to quench it myself, to call in my neighbour to quench my house, that is ready to burn down; The Kingdom is all on fire, we are not able with that speed to quench it, as we wish, we call in our brethren in Scotland to help us to quench the flames that are kindled among us; It is as lawful as it is for the Master and Mariners of a Ship, when it is ready to sink through a mighty Tempest, to call in other Mariners to help to keep the Ship from sinking; It is the condition of our Kingdom now, it is ready to sink, and it is our desire that our Brethren of Scotland would come in to our aid, to keep it from sinking.  
Others it may be will object and say to you, it is rebellion, especially to call in another Nation to your help. But I beseech you give me leave to put you in mind, that when the Scots came last into England, there was a Proclamation out against them, wherein they were called Rebels, and there were prayers to be said in our Churches (as you well remember) in which we were to pray against them as Rebels, and there was Money likewise contributed then, for to hinder their coming in, and to raise an Army to drive them out of the Kingdom, and I doubt not but you may remember, all the ill-affected did contribute Money to keep them out of this Kingdom, and from tarrying in; but it pleased Almighty God through his great mercy, so to change and alter the state of things, that within a little while, the Nation of Scotland, even by Act of Parliament, they were proclaimed and made the true and Loyal Subjects of the King, and in those Churches in which they were prayed against as Rebels, even in those very Churches, they were pronounced the good Subjects of the King; this I doubt not but you remember, and I doubt not, but through the mercy of God, the Lord raising up our hearts, I doubt not but the same effect will come of their second coming into this Kingdom; and they that now tell you they are Rebels, and you do an act of Rebellion, in the contribution to the bringing of them in, I doubt not but you shall see an Act of Parliament to call them his Loyal Subjects, (wherein I hope our King will concur with his Parliament) and likewise Prayers made, nay, a day of thanksgiving, as was after their first coming, a day of Thanksgiving for the mercy of God, in stirring up their hearts to be willing to come unto our help.  
But it may be some others will object and say, why should we that are Ministers, engage our s●…lves so much in this business? to see a Reverend Assembly of grave Ministers to appear here in so great an Assembly. This it may be, will be a mighty objection to some, but I beseech you give me leave to give you a short answer; did I not think that that shall be said this day, would mightily conduce to peace, for my part, I would not have been the mouth of the Assembly; did I think any other way to produce a solid and a settled peace, a Religious peace, I that am a Minister of peace, an Ambassador of peace, I would not have been a Trumpeter to this business this day: the truth is, if you would have peace with Popery, a Peace with slavery; if you would have a Judas peace, or a Joab his peace, you know the Story, he kissed Amasa, and then killed him; if you would have a peace that may bring a massacre with it, a French peace, if you would have such a peace, it may be had easily; but if you would have a peace that may continue the Gospel among you, and may bring in a Reformation, such as all the godly in the Kingdom do desire, I am concluded under this, and am confident that such a peace cannot be had without contribution towards the bringing in of the Scots, and that is the reason, for the promoting of this peace, this blessed peace, that we have appeared here this day: and methinks (Gentlemen) the very sight of these worthy Divines, methinks so many Divines, so many Orators, so many silent Orators to plead with you, to be willing to engage yourselves to the utmost to help forward the Nation of Scotland to come to our help. And likewise I would put you in mind of the 10 th'. of Numbers, there you shall read that there were two silver Trumpets; and as there were Priests appointed for the convocation of their Assemblies, so there were Priests to sound the silver Trumpets to proclaim the War. And likewise in the 20 th'. of Deuteronomy, you shall find there, that when the children of Israel would. go out to War, the sons of Levi, one of the Priests, was to make a speech to encourage them. And certainly, if this were the way of God in the Old Testament, certainly much more in such a Cause as this, in which Cause Religion is so entwined, and indeed so interlaced, that Religion and this Cause, they are like Hypocrates his twins, they must live and die together. And (Gentlemen) if Religion were not concerned in this Cause, and mightily concerned; and if Religion did not live and die with it, we had not appeared this day; And I hope this will be a sufficient answer unto this Objection.  
But there is another Objection which I will answer, and then briefly give leave to my other Reverend Brethren, that likewise are prepared to speak here. The great Objection of all is this, that the City is already exhausted, and so much money hath been lent already, that there is no hope of lending any more; this is the grand Objection. But truly (Gentlemen) for my part, this is one of the chief Arguments I have to persuade you to lend a little more, because you have lent so much: give me leave to put you in mind of that Story, in the 2 Kings 13. the Story of King J●…ash, that came to visit the Prophet Elisha, when he was ready to breathe out his last, the Prophet Elisha gives him a bow and arrows, and bids him shoot, he shoots, and bids him smite, he smites the ground thrice, and then he ceased, the Prophet was exceeding angry with him, and tells him, you should have smote the ground 5 or 6 times, and then you should have utterly consumed the Assyrians, whereas now you shall smite them but three times. Give me leave to apply this, Gentlemen, you have smote the ground thrice, you have lent once, twice, and thrice, indeed you have been the fame of England, and the Repairers of England, and the Ornaments of England, you have lent much, but let me tell you, you must smite the ground 5 or 6 times, if ever you look to consume the Assyrians, if ever you look to bring this War to a happy Peace, that your posterities may rejoice in this Peace, you must shoot one arrow more, and then through God's blessing, you may utterly consume these enemies, that you and your posterity may rejoice in a happy peace; It is a famous story of Johannes Eleemozinarius, that when he had given even almost all he had to the poor, his friends were exceeding angry with him, and told him he had undone himself, what was his answer? O (saith he) I have not yet shed my blood for Jesus Christ; Jesus Christ he emptied himself of his Divinity, to make us rich, he became poor, and shed his blood for you; You have not yet made yourselves so poor as Jesus Christ was, that had no house to lodge in, and he did all this for your sakes; You have not yet shed your blood for the Cause of Christ; We read that Moses was willing to be blotted out of the book of life, for the Cause of God; and we read of Paul, that he was w●…lling to be accursed, for the people of Israel's sake; And will you not be willing to venture your earthly provisions for so good a Cause as this is, which (I say) England was never engaged in the like?  
Religion hath produced all the wealth you have, all your wealth is but the child of Religion; we have a saying, Religio peperit divitias, & divitiae devorarunt matrem; Religion hath begot wealth, and the Daughter hath devoured the Mother; & filia devoravit matrem; but give me leave, and I hope (through God's blessing) you will invert this saying, Religion hath got you all the wealth you have, you Gentlemen, and I hope the Daughter now will preserve the Mother; I hope Riches will preserve Religion, and not destroy Religion. A famous example of Polanus Nolinus, that when he had given all that he had away, and being asked, why he would give so much to the poor? he gave this answer, Ut levius ascenderem scalam Jacobi, that I might the easier get up jacob's ladder; And let me assure you, in the word of a Minister, the contributing to this Cause for God's sake, and for the glory of God, and for the peace of the Gospel, (I say) will be a means to make you the sooner ascend up jacob's Ladder; not for the giving of the money, but for the evidence of your Faith, through the merits of the Lord Jesus Christ, by your giving of the money; And certainly that man will never get up jacob's Ladder, that hath the rust of his money to bear witness against him, at the day of Judgement, especially at such a time as this. Give me leav●… to put you in mind of one other story, and that is of one Bernardinus Ocanus, that was so liberal to the poor, that every penny that he gave to the poor, he would call it a holy penny, and a happy penny, and he would bless God, that he had that penny to give; indeed he was a Papist, and his ordinary spe●…ch was, O happy penny, that hath purchased immortality to me; inde●…d this speech was not good, for it is not our money that doth purchase heaven, that is an evidence of the truth of our Faith, that lays hold upon Chris●… for salvation; But let me tell you, if ever (Gentlemen) you might use this speech, O happy penny, you may use it now; Happy money that will purchase my Gospel, happy money that will purchase Religion, and purchase a Reformation, to my posterity, O happy money, and blessed be God that I have it to lend! And I count it the greatest opportunity that ever God did offer to the godly of this Kingdom, to give them some money to lend to this Cause; And I remember in this Ordinance of Parliament, you call it Advance money; It is called an Ordinance to advance money towards the maintaining of the Parliaments forces; and truly it is the highest advance of money, to make money an instrument to advance my Religion; the Lord give you hearts to believe this.  
You shall have the Faiths of both Kingdoms engaged in this Cause, the Kingdom of Scotland, and the Kingdom of England, and surely the public Faith of Scotland will secure the public Faith of England; I speak now of secondary causes through God's blessing. I am informed by the Commissioners of Scotland, that the Nation of Scotland are now tak●…ng the Covenant, (that we took the last Lord's day in this City:) And you know that a Scotch Covenanter is a terrible thing; you know what mighty things they did, by their last Covenant; you know that the name of a Covenanter, the very name of it, did do wonders; And I am assured by them, that there is not one person in the Kingdom of Scotland, that is not a Covenanter, and there shall not one abide among them, that wi●…l not take this Covenant, and there shall not one of those 21000 that are to come over in this Cause, not one of them shall come, that will not take this Covenant, but they must take th●…s Covenant before they come; O that the consideration of these things, might work up your hearts to a high degree of Charity, to a superlative degree, and that the Lord would make you more active and more liberal in this great Cause; For my part, I speak it in the name of myself, and in the name of these reverend Ministers, we will not only speak to persuade you to contribute, but every one of us, that God hath given any estate to, we will all to our utmost power, we will not only say ite, but venite, we will not only speak to you to lend, but every one of us, as we have already lent, so we will lend to our utmost power, and bless God that we have it to lend; for indeed it is now a time of action, and not of speaking only, because it is an extraordinary business, therefore here is an extraordinary appearance of so many Ministers, to encourage you in this Cause, that you may see how real the godly Ministry in England is unto this Ca●…se.  
The Gospel it is called a Pearl of price, by our Saviour Christ, and I hope all you Merchants will part with your goodly pearls to buy this pearl of pr●…ce; You Tradesmen, the Gospel is called a Treasure hid in the field, so our Saviour Christ calls it, I hope you will be willing to part with your earthly treasures, to preserve this blessed treasure that is hid in the field; you have parted with some goodly pearls already, I hope you will part with your other goodly pearls. There is an excellent Story of one Nonius a Roman Senator, that had a pearl that 〈◊〉 did prize above his life, and when Anthony the Triumvir, one that was then in great power, when he sent to Nonius to have the pearl, he would not send it him, and he told him, that if he would banish him, he would be willingly banished, so he might save his pearl, if he would take away his life, he would die with his pearl; he did not regard his Country, so he might have his pearl; he regarded nothing, so he might have his pearl; but he would not part with his pearl, whatever he parted withal; This pearl it is the Gospel of Jesus Christ, that you have professed in this City, and I hope you have professed it with power; and certainly, you have the name of those that have professed the Gospel in the greatest purity of any under heaven; This pearl is this Gospel, I hope you will part with all willingly and cheerfully, rather than part with the Gospel, though you go to prison, carry the Gospel with you, nay, though you lose your lives, it shall be with the Gospel, and for the Gospel; I hope so.  
There is one Argument more, and then I have done, and that is from the inveterate hatred they have at Oxford, against the City of London, and against you for your good, because you have been so well-affected to this Cause. Gentlemen, I beseech you give me leave (that am no Statesman, nor acquainted with the affairs of policy, yet give me leave) to put you in mind of this, that surely the plundering Army at Oxford conceive that they shall find a great treasure here in the City, though many pretend they have no money; Though certainly you have done well, and lent much, yet the plnndering Army give out, that if they get possession of the City, they shall find a treasury to be able to pay all they have been at: And if ever you should be driven (which God forbid) to make your peace, it would cost you twenty times as much then to procure your peace, and such a pe●…ce it may be, that would be rather a War than a Peace, and a death better than that peace, which now you may have for a very little, a most happy Peace.  
There is a famous story of Zelimus Emperor of Constantinople, that after he had taken Egypt, he found a great deal of tre●…sure there, and the Soldiers came to him, and asked him, what shall we do with the Citizens of Egypt, for we have found a great treasure among them, and we have taken their Riches? O (saith he) hang them all up, for they are too rich to be made slaves; and this was all the thanks they had for the riches they were spoiled os; And it may be, though some of you that stand Neuters, or some of you that are disaffected to the Cause of the Parliament, may think that if the Lord for our sins, should give up this City unto the Army that is with the King, you may think that you shall escape, yet be assured that your goods will be Roundheads, though you be not, your goods will be Gybellins, though you be Guelves, as the story is; Certainly, there will be no distinction, in the plundering of your goods, between you and others; and therefore let me beseech you, that as the Lord hath made you instruments to do a great deal of good already, for indeed you are the preservers of our Religion, and you are the preservers of our Parliament, by your liberality, and by your former contributions, and by your assistance, and the Lord hath made you mighty instruments of our good, let me beseech you, that you would persevere, and now we are come to the Sheet Anchor, we are now come to the last cast, I beseech you, you would persevere, and hold out; and O that my words might add somewhat to help forward this contribution! It hath pleased God to make me a settled Minister in this City, and I have now been here almost five years in this City, and though I had never ●…one any good in my place, I should now think it a great fruit of my coming to this City, if after five years' unprofitableness, I might speak somewhat this afternoon, that might enlarge your hearts to a greater measure of liberality; All I will say is this: We Divines say, that Perseverance is the only grace that Crowns a Christian; Methushelah lived nine hundred ninety and nine years, if he had fallen away from Grace, at the nine hundred ninety and nine years' end, all the good that he had done before, had been quite forgotten; I know that God will so uphold his children, that they shall never fall away, but I bring it as a supposition, that suppose that Methushelah had forsaken his righteousness, all he had done before, had been quite forgotten; but God hath made a promise, never to forsake his Children, and that grace he hath begun in them, he will finish, and I doubt not but that God, that hath put it into your hearts to be so liberal already, and do so much in this Cause, and to be so cordial, and so real, and to exceed àll other parts of the Kingdom, I hope that same God will now finish that good work he hath begun, and will crown all his Graces in you, with the Grace of Perseverance; and that God that hath been the Author of all the good you have done, I doubt not but that God will be the finisher: and I beseech God to give a blessing to that hath been spoken.   

Mr. Baxter's Theses of Government and Governors in General, Collected out of his Book called the Holy Commonwealth.  
I. Governors are some limited, some de facto unlimited: The unlimited are Tyrants and have no right to that unlimited Government. P. 106. Thes. 101.  
II. The 3. qualifications of necessity to the being of Sovereign Power are, 1. So much understanding, 2. So much will or goodness in himself, 3. So much strength or executive power by his interest in the People or others, as are necessary to the said ends of Government. P. 130. Thes. 133.  
III. From whence he deduceth 3. Corollaries, (viz.)  

1. When Providence depriveth a man of his understanding and intellectual Capacity, and that statedly or to his ordinary temper, it maketh him materiam indispositam and uncapable of Government, though ●…ot of the name. Thes. 135.  
2. If God permit Princes to turn sowicked as to be uncapable of governing so as is consistent with the ends of Government, he permits them to depose themselves. Thes. 136.  
3. If Providence statedly disable him that was the Sovereign from the executing of the Law, protecting the just, and other ends of Government, it makes him an uncapable subject of the power, and so desposeth him. Thes. 137.   
IV. Whereunto he subjoins, that though it is possible and likely that the guilt is or may be theirs, who have disabled their Ruler by delerting him, yet he is dismissed and disobliged from the charge of Government; and particular innocent members are disobliged from being Governed by him.  
V. If the person (viz. the Sovereign) be justly dispossessed, as by a lawful War, in which he loseth his right, especially if he violate the Constitution and enter into a Military state against the People themselves, and by them be conquered, they are not obliged to restore him, unless there be some special obligation upon them besides their Allegiance. Thes. 145.  
VI If the person dispossessed, though it were unjustly, do afterwards become uncapable of Government, it is not the Duty of his Subjects to seek his restitution. Thes. 146. No not although (saith he) the incapacity be but accidental, as if he cannot be restored but by the Arms of the Enemies or God or of the Commonwealth.  
VII. If an Army (of Neighbours, Inhabitants, or whoever) do (though injuriously) expel the Sovereign, and resolve to ruin the Commonwealth, rather than he shall be restored; and if the Commonwealth may prosper without his restauration, it is the Duty of such an injured Prince for the Common good to resign his Government, and if he will not, the people ought to judge him as made uncapable by Providence, and not to seek his restitution to the apparent ruin of the Commonwealth. Thes. 147.  
Where by the way we are to note, he makes the people judge of this and all other incapacities of the Prince, and consequently when or for what he is to be Deposed, or not Restored by them.  
VIII. If therefore the rightful Governor be so long dispossessed, that the Commonwealth can be no longer without, but to the apparent hazard of its ruin, we (that is, we the people, or we the Rebels that dispossessed him) are to judge that Providence hath dispossessed the former, and presently to consent to another. Thes. 149.  
IX. When the People are without a Governor, it may be the duty of such as have most strength, ex charitate, to protect the rest from injury. Thes. 150. And consequently they are to submit themselves to the Parliament, or to that Army which deposed or dispossessed or murdered the rightful Governor.  
X. Providence by Conquest or other means doth use so to qualify some persons above others for the Government when the place is void, that no other persons shall be capable competitors, and the persons (doth not he mean the Cromwel's?) shall be as good as named by Providence, whom the People are bound by God to choose, or consent to, so that they are usually brought under a divine obligation to submit to such or such, and take them for their Governous, before those persons have an actual right to Govern. Thes. 151.  
XI. Any thing that is a sufficient sign of the will of God, that this is the person, by whom we must be Governed, is enough (as joined to God's Laws) to oblige us to consent and obey him as our Governor. Thes. 153.  
XII. When God doth not notably declare any person or persons qualified above others, there the people must judge as well as they are able according to God's general rules. Thes. 157.  
XIII. And yet All the people have not this right of choosing their Governors, but commonly a part of every Nation must be compelled to consent, etc.  
XIV. Those that are known enemies of the Common good in the chiefest parts of it, are unmeet to Govern or choose Governors, but such are multitudes of ungodly vicious men. Pag. 174. So that if those that are strongest (though fewest) call themselves the Godly Party, all others besides themselves are to be excluded from Governing or choosing of Governors. And amongst the ungodly that are to be thus excluded, he reckons all those that will not hearken to their Pastors (he means the Presbyterian Classis) or that are despisers of the Lordsday, that is, all such as are not Sabbatarians, or will not keep the Lordsday after the Jewish manner, which they prescribe, and which is condemned for Judaisme by all even of the Presbyterian persuasion in the world, but those of England and Scotland only.  
XV. If a People that by Oath and Duty are obliged to a Sovereign, shall sinfully disposse's him, and contrary to their Covenants, choose and Covenant with another, they may be obliged by their latter Covenant notwithstanding their former; and particular subjects that consented not in the breaking of their former Covenants, may yet be obliged by occasion of their latter choice to the person whom they choose. Thes. 181.  
XVI. If a Nation injuriously deprive themselves of a worthy Prince, the hurt will be their own, and they punish themselves; but if it be necessarily to their welfare, it is no injury to him. But a King that by war will seek reparations from the body of the People, doth put himself into an hostile State, and tells them actually that he looks to his own good more than theirs, and bids them take him for their Enemy, and so defend themselves if they can. Pag. 424.  
XVII. Though a Nation wrong their King, and so quoad Meritum causa, they are on the worse side, yet may he not lawfully war against the public good on that account, nor any help him in such a war, because propter finem he hath the worse cause. Thes. 352.  
And yet as he tells us (pag. 476.) we were to believe the Parliaments Declarations and professions which they made, that the war which they raised was not against the King, either in respect of his Authority, or of his Person; but only against the Delinquent Subjects, and yet they actually fought against the King in person, and we are to believe (saith Mr. Baxter pag. 422.) that men would kill them whom they fight against.   

Mr. Baxter's Doctrine concerning the Government of England in particular.  
HE denies the government of England to be Monarchical in these words.  
I. The real Sovereignty here amongst was us in King, Lords, and Commons. Pag. 72.  
II. As to them that argue from the Oath of Supremacy and the title given the King, I refer them (saith Mr. Baxter) to Mr. Lawson's answer to Hobb's Politics, 
He might have referred them to himsel●…; p. 460. where he g●…ves the same answer to the same objection.  where he showeth that the Title is often given to the single Person for the honour of the Commonwealth, and his encouragement, because he hath an eminent interest: but will not prove the whole Sovereignty to be in him: and the Oath excludeth all others from without, not those whose interest is implied as conjunct with his— The eminent dignity and interest of the King above others allowed the name of a Monarchy or Kingdom to the Commonwealth, though indeed the Sovereignty was mixed in the hands of the Lords and Commons. Pag. 88  
III. He calls it a false supposition, 1. That the Sovereign power was only in the King, and so that it was an absolute Monarchy. 2. That the Parliament had but only the proposing of Laws, and that they were Enacted only by the King's Authority upon their request. 3. That the power of Arms and of War and Peace was in the King alone. And therefore (saith he) those that argue from these false suppositions, conclude that the Parliament being Subjects, may not take up Arms without him, and that it is Rebellion to resist him; and most of this they gather from the Oath of Supremacy, and from the Parliaments calling of themselves his Subjects; but their grounds (saith he) are sandy, and their superstructure false. Pag. 459, & 460.  
And therefore Mr. Baxter tells u●…, that though the Parliament are Subjects in one capacity, yet have they their part in the Sovereignty also in their higher capacity, Ibid. And upon this fa●…se and traitorous supposition he endeavours to justify the late Rebellion, and his own more than ordinary activeness in it. For,  
IU. Where the Sovereignty (saith he) is distributed into several hands (as the Kings and Parliaments) and the King invades the others part, they may lawfully defend their own by war, and the Subject lawfully assist them, yea though the power of the Militia be expressly given to the King, unless it be also expressed that it shall not be in the other. Thes. 363.  
The conclusion (saith he) needs no proof, because Sovereignty, as such, hath the power of Arms and of the Laws themselves. The Law that saith the King shall have the Militia, supposeth it to be against Enemies, and not against the Commonwealth, nor them that have part of the Sovereignty with him. To resist him here is not to resist power, but usurpation and private will; in such a case the Parliament is no more to be resisted than he. Ibid.  
V. If the King raise War against such a Parliament, upon their Declaration of the dangers of the Commonwealth, the people are to take it as raised against the Commonwealth. Thes. 358.  
And in that case (saith he) the King may not only be resisted, but ceaseth to be a King, and entereth into a state of War with the people. Thes. 368.  
VI Again, if a Prince that hath not the whole Sovereignty be conquered by a Senate that hath the other part, and that in a just defensive War, that Senate cannot assume the whole Sovereignty, but supposeth that government in specie to remain, and therefore another King must be chosen, if the former be incapable, (Thes. 374.) as he tells us, he is, by ceasing to be King, in the immediately precedent Thes.  
VII. And yet in the Preface to this Book he tells us that the King withdrawing (so he call the murdering of one King and the casting off of another) the Lords and Commons ruled alone; was not this to change the species of the Government? Which in the immediate words before he had affirmed to be in King, Lords and Commons; which constitution (saith he) we were sworn, and sworn, and sworn again to be faithful to and to defend. And yet speaking of that Parliament which contrary to their Oaths changed this Government by ruling alone, and taking upon them the Supremacy, 
Vid. Presace to the Holycommonwealth. p. 6.  he tells us that they were the best Governors in all the world, and such as it is forbidden to Subjects to depose upon pain of damnation.  
What then was he that deposed them? one would think Mr. Baxter should have called him a Traitor, but he calls h●…m in the same Preface, the Lord Prorector, adding, That he did prudently, piously, faithfully, and to his immortal honour exercise the Government, which he left to his Son, to whom (as Mr. Baxter saith pag. 481.) he is bound to submit as set over us by God, and to obey for conscience sake, and to behave himself as a Loyal Subject towards him, because (as he saith in the same place) a full and free Parliament had owned him: thereby implying, That a maimed and manacled House of Commons, without King and Lords, and notwithstanding the violent expulsion of the secluded Members, were a full and free Parliament; and consequently, that if such a Parliament should have taken Arms against the King, he must have sided with them. Yea, though they had been never so much in fault, and though they had been the beginners of the War, for he tells us in plain and express terms,  
VIII. That if he had known the Parliament had been the beginners of the War and in most fault, yet the ruin of the trusties and Representatives, and so of all the security of the Nation being a punishment greater than any faults of theirs against the King could deserve from him, their faults could not disoblige him (meaning himself) from defending the Commonwealth. Pag. 480.  
And that he might do this lawfully, and with a good Conscience, he seems to be so confident, that in his Preface, he makes as it were a challenge, saying, that if any man can prove that the King was the highest power in the time of those Divisions, and that he had power to make that war which he made, he will offer his head to Justice as a Rebel.  
As if in those times of Division th●… King had lost or sorfeited his Sovereignty, and the Parliament had not only a part, but the whole Sovereignty in themselves.  
IX. Finally Mr. Baxter tells us, Pag. 486. That having often searched into his heart, whether he did lawfully engage into the War or not, and whether he did lawfully encourage so many thousands to it; he tells us, I say, that the issue of all his search was but this,— That he cannot yet see that he was mistaken in the main cause, nor dares he repent of it, nor forbear doing the same, if it were to do again in the same state of things. He tells us indeed in the same place, that if he could be convinced he had sinned in this matter, he would as gladly make a public recantation, as he would eat or drink: which seeing he hath not yet done, it is ●…vident he is still of the same mind, and consequently would upon the same occasion do the same things, viz. sight, and encourage as many thousands as he could to fight against the King, for any thing that calls itself, or which he is pleased to call a full and Free Parliament: as likewise that he would own and submit to any Usurper of the Sovereignty as set up by God, although he came to it by the murder of his Master, and by trampling upon the Parliament. Lastly, That he would hinder as much as possibly he could the restoring of the rightful Heir unto the Crown. And now whether a man of this Judgement, and of these affections, aught to be permitted to Preach or no, Let any, but himself, judge.   

Mr. Stephen Marshal in his Thanksgiving Sermon on Psal. 124. vers. 6, 7, 8. before the House of Commons, Sept. 7. 1641. Upon the peace concluded between England and Scotland.  
PAge 40, 41. Many are grieved at the great things God has done for us, as in the eighth of Ezekiel v. 14. A company of women sat weeping for Tammuz, cause they had lost their Idol.  
Pag. 45. This year have we seen broken the yokes which lay upon our Estates, Liberties, Religion, and Conscience.  
Pag. 49. Look to your families, do as Jacob did at Bethel, when he paid his vow of thanksgiving unto God, he made all his family bury their Idols under an Oak.   

Mr. Stephen Marshal in his Sermon Preached to the House of Commons at their day of Thanksgiving, June 15. 1643. For the discovery of a dangerous, desperate, and bloody Design, tending to the utter subersion of the Parliament, and of the famous City of London.  
THe viol now pouring out is the Lords work, and he will see it done, doubt ye not. Pag. 9  
The first Engineers that battered the walls of this great Babylon, Who were they but the poorer and meaner sort of people that at the first joined with the Ministers to raise the building of Reformation? pag. 15.  
In Scotland what great things hath the Lord lately done, by very weak means, hardly the fifth part of the Nobility appearing for them, scarce one fourth part of the Kingdom owning the Cause? Pag. 18.  
Were not the Book of Service, and the Book of Canons obtruded on them, the Occasion of their late mercies? and the Tyranny of a few of their Prelates, a means to unburthen them of their whole Prelacy? Pag. 18.  
To what a dead low ebb were We brought, our liberty almost swallowed up, and turned into slavery, our Religion into Popery? Pag. 18.  
The Prelates late Canons and Oath, purposely contrived for the perpetuating of their Hierarchy, and their other treacherous endeavours against the State, joining with the Papists, and with them labouring to bring all into Confusion, hath helped thus far toward the taking them away both Root and Branch. Pag. 19  
The Roman Emperors wasted the Saints in ten several persecutions, but all these were nothing in comparison of this destroyer, all their loins not so heavy as the little fiuger of Antichrist. Pag. 25.  
You are in part (Honourable and wellbeloved) one of the Angels who are to pour out the vial of the wrath of God. Pag. 37.  
Had this bloody contrivance took effect, this Honourable Assembly had been made as a Parliament of Paris, the greatest Instruments of the Kingdom's Slavery and vassalage for time to come. Pag. 39  
Think now how deeply you are engaged, and brought under the curse of God, if you perform not this Solemn Covenant, think how horrid a thing it will prove sor any of you to stand perjured men before God in matters of such consequence. Pag. 41.  
All Protestant Writers do agree, that we are under the pouring out of some one or more of these seven Vials, some think the fourth Vial is now pouring out on the Antichristian world, others the fifth on the throne of the Beast. Pag. 44.  
I dare speak it as confidently as I believe the Revelation to be Divine Scripture, that what Viol so ever is now pouring out, the issue will be, Anti-christ shall lose, and Christ shall gain. Pag. 45.   

Mr. Stephen Marshal in his Sacred Panegyric, Preached to the two Houses of Parliament, his Excellency the Earl of Essex, Lord Maior, Court of Aldermen, etc. Upon occasion of their Feasting, to testify their thankfulness to God, for their Union and Concord, Janu. 18. 1643. on 1. Chron. 12. 38, 39, 40. All these came with a perfect heart to Hebron to make David King over Israel, etc.  
DAvid persecuted by Saul did not only take up Arms for his own defence, but many of the choicest men of the Tribes did join with him, and all this while King Saul was alive, and David but a private man, and one that had sworn Allegiance to him. Pag. 7.  
Now beloved give me leave to speak my thoughts freely, I will set aside my Text, and the matter I have in hand, and yet I will confidently affirm, that our days now are better than they were seven years ago, because it is better to see the Lord executing Judgement, then to see men working wickedness, and to behold a People lie wallowing in their blood, rather than apostating from God, and embracing Idolatry and Superstition, and banishing the Lord Jesus from amongst them. Pag. 18.  
If there be any in this Assembly that thinks not this a sufficient Retribution and Satisfaction for all his twentieth part, for all his contributions, for all his payments and hazards, I s●…y he is blind, I s●…y his heart is not right with God, he hath no share in this business. Pag. 20.  
Carry on the work still, leave not a rag that belongs to Popery, lay not a bit of the Lords building with any thing that belongs to Anti-christ, but away with it, Root and Branch, Head and Tail, till you can say, Now is Christ set upon his throne. Pag. 21.  
* Noble and resolute Commanders, go on to fight the battles of the Lord Jesus Christ, for so I will not now fear to call them. Pag. 21.—  
* All Christendom, except the Malignants in England, do now see that the question in England, is, whether Christ or Anti-christ shall be Lord and King. Pag. 21.  
Ten thousand times cursed are they who have provoked Our Sovereign to raise Arms to destroy his Nobles, and Commons, and Divines, and this most honoured City, and even all who have been faithful. Pag. 28.   

Mr. Stephen Marshal after Naseby fight, in a Thanksgiving Sermon, on Psal. 102. 18.  
ALL the Countries where the Gospel had prevailed, have faithsully stood to God in his cause, the rest nursed up under Popery and Superstition, both Lords Commons and Gentlemen, and whole Commons, did endeavour to fight themselves into slavery, and labour to des●…roy the Parliament, that is themselves, and all that is theirs.   

Mr. Marshal in his Sermon on Micah. 7. 1, 2. 1644.  
BElieve this cause must prosper, though we were all dead, our Armies overthrown, and even our Palaments dissolved, this cause must prevail.   

Mr. Edmund Calamy in his Sermon before the House of Peers, June 15. 1643. on Joshua 24. 15.  
REligion is that which is pretended on all hands, The defence of the Protestant Religion, this news we hear daily from Oxford, and for this purpose there is an Army of Papists to defend Protestant Religion, just as the Gunpowder Treason, that would have blown up the Parliament for the good of the Catholic Religion. Pag. 24.  
Few Noblemen and Gentlemen appear on the Parliament side, not many mighty, not many Noble, thus it was in Christ's time, the great men and great Scholars crucified Christ. Pag. 30.  
The Cause you manage, is the Cause of God, the glory of God is embarked in the same Ship in which this cause is, and you may lawfully say as Joshua does, Josh. 7. 9 What wilt thou do unto thy great name? and Numb. 14. 15, 16. And as Joshua said to Israel, Numb. 14. 7. So doth God to you, fear not, fear not, the people of the land, for they are bread for us, their defence is departed from them, and the Lord is with us, fear them not. Pag. 53.  
I may say without uncharitableness, you have the major part of God's people on your side. Pag. 55.  
He that dies fight the Lords battle, dies a Martyr. Pag. 57   

Mr. Thomas Case in his Epistle Dedicatory to the Commons House in Parliament, before his Sermon on Ezek. 20. 25.  
GOd in you hath graciously begun to make good that Evangelical promise, Zech. 12. 8. In defending this his English Jerusalem he hath made him that was weak among you, as David, you have conquered the Lion a●…d the Bear, and shall not that uncircumcised Philistine (that numerous Beast) who hath not ceased to blaspheme the Armies os the Living God, become like one of these? behold ●… he lies grovelling at your feet, there wants nothing but cutting off his head.  
They cried down the S●…bbath as a ridiculous, or at least, a superfluous Ceremony. Pag. XI. * thus they make the King glad with their wickedness, and he that could bring Jeroboam an argument to justify his Idolatry he was a welcome man at Court. Pag. 12.   

Mr. Case on Ezra 10. 2, 3. Preached before the House of Commons.  
SOme have sinned seducingly: and Jesuits could never have been more desperate, I am sure they might have been less guilty, they have sinned against their light, murdered their Principles they have sucked in with their Mother's milk* spare them not I beseech you, though they crouch and cringe, and Worship you as much as they have done their high Altars. Pag. 15.  
Ah Brethren! I would not have you redeem their lives with your own heads. Pag. 16.  
How the Presence and Preaching of Christ did scorch and blast those Cathedral Priests, that unhallowed generation of * Scribes and Pharisees, and perfected their Rebellion, into that unpardonable sin against the holy Ghost. Pag. 33.   

Mr. Case on Dan. XI. 32. 1644. Before the House of commons on a day of Thanksgiving, for the Victory given to Sir William Waller against the Army of Sir Ralph Hopton.  
HAd not the Spirit of the Lord wrought to a wonder of wisdom and power, we might have sat down long before this, made our Wills, an●… bequeathed our poor children, every one of them Popery and Slavery for their sorrowful Patrimony. Pag. 9  
Cursed be he that withholdeth his Sword from blood, that spares, when God saith strike; that suffers those to escape whom God has appointed to destruction. Pag. 24.   

Mr. Case on Isa. 43. 4. In a Thanksgiving for taking Bridgwater and Sherbourn.  
* WHat a sad thing is it my Brethren, to see our King in the head of an Army of Bahylonians, refusing as it were to be called the King of England, Scotland, Ireland, and choosing rather to be called the King of Babylon? Pag. 18.  
Prelacy and Prelatical Clergy, Priests and Jesuits, Ceremonies and Service-Book, Star-Chamber and High Commission Court, were mighty impediments in the way of Reformation, God hath mightily brought them down. Pag. 19  
* The Father having given to him (Vid. Christ) all power both in heaven and in earth, and the rule and Regiment of this Kingdom he hath committed to Monarchies, Aristocracies, or Democracies, as the several combinations and associations of the People shall between themselves think good to elect and erect. God leaves people to their own Liberty in this Case. Pag. 26.   

Mr. Thomas Case, Psal. 107. 30, 31. in his Thanksgiving Sermon for Surrender of Chester.  
* ALas, alas, they have put out the eyes of his Majesty, and carried him away Captive; our King is in Babylon among Idolaters and Murderers; we have no King.   

Mr. Joseph Caryl in his Sermon on Nehe. chap. 9 vers. 38. Preached at the taking of the Covenant, Octob. 6. 1643.  
THere is much sin in making a Covenant on sinful grounds, and there is more sin in keeping it; but when the preservation of true Religion, and the Vindication of just Liberties, meet in the groundwork, yea may swear, and not repent, yea if you swear, yea must not repent. Pag. 18.  
Take the Covenant, and ye take Babylon, The Towers of Babylon shall quake, and her seven hills shall move. Pag. 21.  
It is Shiboleth to distinguish Ephramites from Gileadites. Pag. 22.  
When we provoke God to bring evil upon us, he stays his hand by considering the Covenant. Gen. 9 15. Now as the remembrance of the Covenant on God's part stays his hand, so the remembrance of the Covenant will be very effectual, on our part, to stay our hands, tongues, hearts from sin. Pag. 27.  
Not only is that Covenant which God hath made with us, founded in the blood of Christ, but that also which we make with God. Pag. 33.   

Mr. Caryl on Revel. XI. vers. 16, 17. before the House of Commons, April 23. 1644.  
OUr war has been proved over and over (to Unbiast consciences) to be just. Pag. 15.  
We may answer all Queries about the Reign of Christ thus, the blind begin to have their eyes unscaled, the lame do walk at liberty, proud ones are ab●…s'd, the mighty ones are put from their seats, errors discountenanced, ●…ruths enquired after, Ceremonies and Superstitions are cast out, monuments of Popery and Paganism cast down. Pag. 35.   

Mr. Caryl on Luke 10. 20. Rejoice not that the Spirits are made Subject unt●… you, etc.  
* THere is very little difference between Devils and wicked men. I may say without breach of charity, Devils Incarnate are made subject this day, and their Subjection is the subject of this days rejoicing. Pag. 22.   

Mr. Charles Herle before the House of Lords, Jan. 15. 1643. on Psal. 95. 1. O come let us sing unto the Lord, etc.  
* IN vain shall you in your Fasts, with Joshua, lie on your faces, unless you lay your achan's on their backs, in vain are the high praises of God in your mouths, without a two edged Sword in your hand. Pag. 31.  
The same again he has in Sermon on Gen. 22. vors. 2. before the Lord Maior and Aldermen, pag. 23. adding * the blood that Ahab spared in Benhad ad stuck as deep and heavily on him, as that which he spilt in Naboth.   

Mr. Herle in his Preface before his sermon on 2 Sam. 21. 16, 17. Preached before the Commons, Novemb. 5. 1644.  
HE is neither true Protestant nor true Englishman, that doth not with all thankfulness and admiration, look upon the greatness of the contribution, which the concurrent streams of our Sister Nation of Scotland brings to both those interests of Church and State. Pag. 14.  
* Do justice to the greatest. Saul's sons are not spared, no nor may Agag or Benhadad, though themselves Kings. Zimri and Cosbi, though Princes of the People, must be pursued into their Tents. This is the way to Consecrate yourselves to God. Pag. 16.   

Mr. Herle on 1 Kings 22. 22. I will be a lying spirit in the mouth of all the Prophets; Before the Commons, 1644.  
* IF the Devil can but once get a Prophet to leave God's Service for the Kings, he hath taken a Blue already, and is ready for as deep a Black as Hell can give him. Pag. 28.  
* There can be nothing plainer than that the Houses of Parliament without the King's personal concurrence are still a Court of Judgement. Pag. 38.  
* The Houses are not only requisite to the acting of this power of making Laws, but coordinate with his Majesty in the very power of acting. Pag. 42.   

Mr. Jerem. Burroughs on Isa. 66. vers. 10. in a thanksgiving.  
THere was corruption both in Church and Commonwealth, Idols were set up in Dan and Bethel, i. e. in the places of Judgement, and in the House of God. Pag. 37.  
* The greatest blow that ever was given to Anti-christian Government, is that which now it hath had, Babylon is fallen, is fallen, so fallen as it shall never rise again. Pag. 44.  
This is the Curse of God on that party, notwithstanding God sets himself against them, yet they will not come in and repent, for God takes no pleasure in them, to give them repentance. Pag. 58, 59   

Mr. Obed. Sedgewick on Esther 9 vers. 1. in a Thanksgiving sermon, Jan. 15. 1643.  
* NEver were there grosser Idols in Rome than those things as they were used by some, and what is abused by superstition ought not to be retained. Pag. 33.   

Mr. Alexander Henderson before the Lords and Commons, Thursday 18. of July 1644. on Mat. 14. 21. In his preface to that sermon.  
THe principal theme and matter of the Solemnity of the day, we take for an answer of the prayers of the faithful in the three Kingdoms.   

Mr. John Strickland of New Sarum in his Thanksgiving, Novemb. 5. 1644. on Psal. 46. 7.  
* THe execution of Judgement is the Lords work, and they shall be cursed that do it negligently, and cursed shall they be that keep back their Sword from blood in this cause, you know the story of God's message unto Ahab for letting Benhadad go upon Composition. Pag. 26.  
* Such a generation of men there were amongst us, that by compliances with Idols and Idolatry went about to drive God away, and what consistence can there be between the Ark and Dagon, between God and Idols? Pag. 32.   

Mr. Matthew Newcomen on Neh. 4. XI. Novemb. 5. 1642.  
A Dam ●…ontzen a Jesuit has drawn a plot, for cheating of a people of the true Religion by Art of Legerdemain, the Method this, be pleased to observe how exactly the late times have moved according to these Rules.  
When Abbeys were demolished they found in their vaults and ponds heaps of Skulls and bones, monuments of their smothered cruelty, I doubt not but the abolishers of High Commission have found as manifest evidence of their cruel practices, heaps of the blood of Innocents'. Pag. 30.  
Those Traitors (of the fifth of November) laid their Fireworks in the Bowels of the earth, these have laid theirs in the bosom of our Sovereign, whereby they have Captivated not only the multitude, but the Throne itself. Pag. 35.   

Mr. Joh. Ward before the House, of Lords on Deut. 33. 16.  
'TIs n●…w more than manifest that Rome and Hell had long since taken counsel, by working to extirpate all Protestant Religion; as for dissolving Our Laws, the introducing Arbitrary Government, it was but a design on the by to Cajole and hire the Court to their party. Pag. 16.  
* The Scots were necessitated to take up Arms for their just defence, and against Anti-christ and the Popish Priests. Pag. 18.  
A Lamp hath been seen to walk between the divided pieces, many Testimonies of the goodness of our God in the remembrance of his Covenant. Pag. 21.   

Mr. John Bond Master of the Savoy, before the House of Commons, on Isaiah 25. 9 1645. Octob. 8.  
* COme hither you malignant Atheists, come hither, g●…ash your teeth, and let your eyes rot in their holes. Pag. 5.  
My suit is (concerning the Covenant) that it may not be obtrude●… without due preparation, as the Spaniards baptised the Americans b●… droves. Pag. 36.  
Give them time first to disgorge themselves of their direful Anti-Covenant perjurious combinations. Pag. 36.  
Let them ●…irst shave their heads, and pair their nails, as the strang●… Virgin of old was commanded to do, and so let them enter into that sacred and dreadful Covenant. Pag. 37.  
If hereafter the Tide of Victory shall turn again, and you shall b●… brought low, yet I beseech you remember this day in which you are to give thanks for five Victories, that there was a day when God served you in with five Pheasants in a dish, with a feast of fat things. Pag. 38.   

Mr. Francis Woodcock before the House of Commons, Feb. 19 1645. on Gen. 49. 23. In his Preface to the County and City of Chester aster the surrender of Chester.  
THe Church in the foremost times was harrased by Rome heathen, in these last days by Rome Anti-christian. Pag. 8.  
Have not we of this Kingdom been bought and sold hath it not been attempted, yea effected in great measure to bring us, as Joseph, into Egyptian Slavery, were they not English Prelates that conspired to sel●… their Brethren into Romish Slavery? Pag. 12.  
Some of your Brethren have come in and submitted to you, Stars of the first Magnitude, and may it not be expected the Sun and Moon nill do so too? if they do not, they may do worse, if they do not, it will never be worse for you. Pag. 20.   

Mr. Samuel Faircloth, on Josh. 7. 25. before divers of the House of Commons.  
MOses fell on his f●…ce, as Joshua here, and makes God cry out Let me alone; will this Cure it? no, Moses sees for all his prayers, Israel will not be cured without a full and total extirpation of all the accursed things and Persons also. Pag. 25.  
* The Lord rend the Kingdom from Saul for sparing one Agag, and for w●…nt of thorough extirpation of all the accursed things, he lost both than●…s for what he had done and Kingdom also. Pag. 27.  
'Tis not partial Reformation, and execution of justice upon some offenders will afford us help, except those in Authority extirpate all achan's with Baby lomsh Garments, Orders, Ceremonies, Gestures, be rooted out from among us. Pag. 28.  
* To you of the Honourable House, Up, for the matter belongs to you, We, even all the Godly Ministers of the Country, will be with you. Pag. 29.  
Think of it, in your Committees, to save them and theirs from trouble by troubl●…ng them, as Joshua, to wit, by a thorough abolishment, and extirpation of them. Pag. 29.  
The East wind did not sooner cure Egypt of the Frogs of Nilus, than this course would England of all the achan's and Frogs of Tiber— There being no virtue wherein men resemble the Lord more lively, as in executing of justice, and in extirpation of those achan's you will cut off the wicked, and procure the felicity of the chosen. Pag. 34.  
Trouble they will bring upon us for time to come, if they be not now cut off, all may see that an Universal destruction, extirpation of Us, our Religion, Peace, and Laws, was intended by them, and shall not Joshua justly extirpate Achans eye for eye, tooth for tooth? that justice may measure them, the measure they would have measrred to us, is not only 〈◊〉 but necessary, if ninety and nine were taken away, and but on●… A●…han left, he would trouble us. Pag. 36.  
Consecrate yourselves to day unto the Lord, and if all achan's could be hanged up coram isto sole, let none remain until too morrow however. Pag. 47.  
The Lord is pursuing you, if you execute not vengeance on them betimes. Pag. 48.  
Why should life be further granted to them whose very life brings death to all about them. Pag. 50.   

Mr. Will. Bridges on Revel. 4. 8.  
BAbylon is fallen, as Rome in her Latitude with all her Merchants, and those that Symbolise with her is here to be understood.. Pag. 6.  
Worthies of Israel, it lies on you to inquire out this Babylonish company, and to repay them an eye for an eye, tooth for tooth, burning for burning, ear for ear, liberty for liberty, and blood for blood. Pag. 10.  
Though as little ones, they call for pity, yet as Babylonish they call for justice even to blood. Pag. XI.  
If a thing be indifferent in its own nature, and the doing thereof offensive to a weak Brother, Authority can not write jus divinum upon it, for to offend a weak Brother is to destroy him. Pag. 15.  
Whensoever you shall behold the hand of God in the fall of Babylon, say, True, here is a Babylonish Priest crying out alas, alas, my living, I have wife and children to maintain, I but all this is to perform the judgement of the Lord. Pag. 30.  
There shall be, who when the Vial shall be poured out on the beast, shall gnaw their tongues, and blaspheme the God of heaven. Pag. 33.   

Nath. Homes Doctor in Divinity, on 2 Pet. 3. vers. 13. 1641.  
AN ill Scholar is not said to be gone from the University, till he be gone eum pannis with his clothes, no more is enormity gone from the Universality of ecclesiastics, till it be gone cum pannis, not a rag of Superstition left behind. Pag. 31.  
This Position That humane honest Intention may devise forms of devotion, hath brought all the Judaisme, Turcism, and Papism into the Church. Pag. 33.  
These Ecclesiastical Offices, Ceremonies, and Discipline, are set up by the Pope, and are an appendix, or tail of Anti-christ. Pag. 33.  
Now is the promised time of the Church's Reformation in Christendom. P. 34.   

Mr. H. Burton in his Sermon on Psal. 53. 7, 8. Jun: 20. 1641.  
AFter the firstborn of Egypt were slain, the children of Israel were delivered, and for the chiefest of these Incendiaries, certainly the Primogenit being taken away we may well hope for a glorious deliverance. Pag. XI.  
* Gods people lie under bondage of Conscience in point of Liturgy. Secondly, In bondage of Conscience under Ceremonies. Thirdly, Of Conscience under Discipline. Fourthly, Of Conscience under Government. Pag. 21.   

Mr. S. Sympson on Prov. 8, 15, 16. By me Kings Reign.  
* LEt no Law hinder you, si jus violandum, and if Law be to be broken, it is for a Crown, and therefore for Religion. Pag. 23.  
* You are set over Kingdoms, to root out, pull down, destroy and throw down, do it quickly, do it thoroughly. Pag. 24.  
* That which is best, though evil, will be counted good after Reformation, as he is counted innocent, who escapes at trial. Pag. 25.  
* Among the Jews all were in the Church that were fit to live, now none must be but Saints. Pag. 29.  
One thing that has hindered the Church, hath been too much respect to Antiquity. Pag. 30.  
An other thing that hinders the Church, hath been a desire of Uniformity by this, Judaisme and Gentilism got into the Church, that they might accord together. Pag. 31.   

Mr. Case in his Sermon on 2 Chron. 19 6, 7. Concerning Jehosaphats Caveat to his Judges; Preaching to a Court Martial.  
YOu know, said he, how the Midianites (the King and his Party) with whom you have to do, have vexed you with their wiles, and laboured to obstruct you, yet to cut Us all off in our passage into the Land of Promise, that blessed Reformation, which the Parliament Consult for, Assembly Dispute for, Armies Fight for, and all good Christians Pray for; Oh! therefore do you honour God in avenging your Brethren upon these Midianites in doing execution on the enemies of Christ and the Kingdom.   

Out of the Book called Scripture and Reason pleaded for Defensive Arms, or the whole Controversy about Subjects taking up of Arms; Published by divers of their learnedst Divines, and ordered to be Printed by the Committee of the House of Commons, April 14. 1643. Which Order is subscribed by John White.  
TO Doctor Fern: 's Objection, That though it be said, they intent not to hurt the King's Person, yet might I not as well have hurt his Person in the day of Battle, a●… any of them that were swept away from ab●…ut him by the fury of the Ordnance, which put no difference 'twixt King and Common Soldiers. Pag. 19  
They answer by saying, That though this is the hardest case that can be put against Defensive Arms, yet, (first) By what Rule of Conscience or God is a state bound to sacrifice Religion, Laws, and Liberties, rather than endure that the Prince his Life should come into any possibilities of hazard, by defending them against those that in his Name are bend to subdue them? Pag. 18.  
Secondly, If he wi●…l needs thrust himself upon the hazard, when he needs not, whose fault is that?— And (a little after in the same 
☞  Answer,) As if a King disguized should offer any private violence, a watchman that would not (or even might not) hurt him being known, were without blame, if he knocked him down or killed him, as he might in like case a disorderly private person. Now in Battle, to many or most, (and especially to the Gunners that give fire to the Ordnance) he is altogether disguised, and so they are blameless in reference to his personal hurt; that fault is wholly his own, and those wicked Counsellors that have thrust him upon the fury of the Battle. Pag. 20.  
To Doctor Ferne's saying, It is a marvellous thing, that among so many Prophets reprehending the Kings of Israel and Judah for their Idolatry, cruelty, and oppression, none should call upon the Elders of the people, for this duty of resistance.  
They Answer, That even in the reign of the best Kings, not only the People's hearts were usually unprepared, and in their greatest seem, hypocritical and treacherous,— but also the Prince's Elders and Nobles were exceedingly corrupt,— Now if they were so bad in good times, who can marvel if they were stark naught, where the King was naught, and helpers, forwarders of his Idolatries, Cruelties, and Oppressions? And why should it then be expected that the Prophets should call upon them to resist the King, being on their side, and they on his. Pag. 20. 21.  
It is not absolutely true, that men are bound Universally, as by an Ordinance of God, to set up, live under Government, in the Doctor's sense, that is absolutely, and without power to resist. Pag. 31.  
Either all mankind are not bound to be under Government (and all the Doctor's te●…ts and reasons are alleged in vain) or else Kings and Monarches are also under some Government, at least of the Representative Body of their people, according to what was before alleged from our Lawyers, Rex non habet superiorem praeter legem, & 
* The Law saith●… 〈◊〉 h●…bet Rex superior●…m praeter Deum.  Curiam Comitum & Baronum, etc. Pag. 32.  
We argue not that the people have power to recall that Regal Authority wholly, upon any Case of Maladministration; All that we plead for is, Power to administer a part of it upon Necessity, which he will not administer for good, but rather for evil. And there are not many 
☜  things that were altogether ours, and in our disposing before we part with them, but are still so far Ours, to use them again in our 
☜  Necessity, for that turn at least. (Pag. 35.)  
A Prince only inherits what was given the first of the Nation, or others since by consent of the people; and by written Law or Custom he must claim any power he will exercise, or else he cannot plead any right title to it, and his qualification of power admits of Increase or Decrease, as he and the people agree and consent. His power is altogether derived by Election and Consent, first and last, whence I will infer 
☜  no more but as before, that therefore in Case of necessity the people may use so much of it as may suffice to save themselves from Ruin. 
☜  (Pag. 39)   

The late Usurpers owned as a Holy State set up by Almighty God.  
MAster Sam. Slater in a Sermon Preached at S. Edmund's Bury in Suffolk upon the 13. of Octob. 1658. Being a day set apart for Solemn Fasting and Humiliation, and seeking a blessing upon His Highness the Lord Protector. This Sermon he entitles The Protectors Protection, or the Pious Prince guarded by a Praying People. In this Sermon, Pag. 57, & 58. He hath these words, Oh! pray for your Governors, and in a more special manner, for him whom God hath made chief over you, and by his Providence called to the Supreme place of Magistracy in the Nation. God hath been pleased of late to make a sad breach among Us, taking away from Us our former Pilot, the late Renowned Protector, who when he had fought the Nations Battles, carried us thorough the wilderness, preserved us from the rage and fury of our Enemies, and brought us within s●…ght of the promised Land, gave up the Ghost, laid down his leading Staff, and his life together, with whose fall the Nation was shaken: his death covered all the faces of sober and considerate Persons with paleness, and their hearts with sadness, as if Peace, Prosperity, Resormation, the Gospel, all lay drawing on, and would be buried in the same grave with him. But b●…essed be God, Divine Grace vouchsafed to cast an eye towards us, and to visit us in our low estate: there is another Pilot placed in his room; While he directs the Course, let us fill the Sails with our Praying breath. Moses, it is true, is dead, but we have a Joshua succeeding him; let us pray that what the other happily begun, this may more happily finish, and bring the accomplishment of all your right-bred hopes: and what they said to Joshua, let us say unto his Highness, According as we harkened unto Moses in all things, so will we hearken unto thee, only the Lord they God be with thee, as he was with Moses. Jos. 1. 17. And pag. 60. Our Prince riseth gloriously, pray that he might n●…t set in a cloud: Our hopes concerning him are great, pray that they may not be blasted. Thus Herald   

Mr. Baxter in his Five Disputations of Church-Government and Worship, in the Epistle Dedicatory to Richard Cromwell, He delivers the sense of his Party in these words.  
MAny are persuaded you have been strangely kept 
He ressembleth Richa●…d to Solomen and Oliver to David.  from participating in any of our late bloody Contentions, that God might make you a Healer of our Breaches, and employ you in that Temple-work, which David Himself might not be Honoured with. And he adds— This would be the way to lift you highest in the Esteem and love of all Your people, and make them see that You are appointed by God to be an Healer and Restorer, and to glory in You, and to bless God for you as the Instrument of our chiefest good.— My earnest Prayers for your Highness shall be, that you may rule us as One that is ruled by God, etc.  
The same Mr. Baxter in his Holy Commonwealth, in the Epistle Dedicatory or Preface to the Army, (pag. 6.) He called those Usurping Powers, that were then laid by, The best Governors in all the world, that have the Supremacy, whom to Resist or Depose is forbidden to Subjects on pain of Damnation, and pag. 8. He cries out, shall the best of Governors, the greatest of mercies seem intolerable? O how happy would the best of oh Nations under heaven be, if they had the Rulers that our Ingratitude hath cast off. And pag. 484. speaking of the Usurpers (whomsoever he meant) he saith, He is bound to submit to the present Government, as set over us by God, and to obey for Conscience, and to behave himself as a loyal Subject towards them.   

In the book entitled, The Marrow of Modern Divivinity, 
* By Eulogies and approbations Printed before the Book which commend it to all Readers.  publicly commended by Mr. Caryl, Mr. Burroughs, Mr. Strong, Mr. Sprigg, and Mr. Samuel Pretty.  
EVangelista (in the Dialogue) being a Minister of the Gospel, doth instruct Neophytus or the young Christian in these following words. Pag. 201. In case you be at any time by reason of the weakness of your faith, and strength of your temptations, drawn aside, and prevailed with to transgress any of Christ's Commandments, beware you do not thereupon take occasion to call Christ's love to you into question, but believe as firmly that he loves you as dearly as he did before you thus transgressed: For this is a certain truth, as no good in you, or done by you, did or can move Christ to love you the more, So no evil in you or done by you, can move Him to love you the less, etc.  
There are other things in that Book, as that 
* Pag. 161. Pag. 119.  The Law of Christ neither justifies nor condemns. And that in the Covenant betwixt Christ and his, there is no more for man to do, but only to know and believe that Christ hath done all for him.   

Out of Mr. baxter's Five Disput. of Right to Sacraments, Dispute 3. Pag. 329.  
HE that hath oftentimes been drunk may have true grace, and be in number of the godly, and Pag. 330. How many professors will rashly rail, and lie in their passions; how few will take well a reproof, but rather defend their sin? How many in these times that we doubt not to be godly have been guilty of disobedience to their guides, and of Schism, and doing much to the hurt of the Church? a very great sin. Peter, Lot, and 'tis like David did oft commit greater sins. And Pag. 326, 327. A man must be guilty of more sin than Peter was in denying, and forsivearing Christ, that is notoriously ungodly, ye●…, than Lot was, who was drunk two nights together, and committed incest twice with his own daughters, and that after the miraculous destruction of Sodom, of his own wife, and his own miraculous deliverance; Nay, a man that is notoriously ungodly (in the 
☞  sense in hand) or unsanctified, must be a greater sinner th●…n Solomon was, with his seven hundred wives, and his three hundred concubines, and gross Idolatries, when his heart was turned away from the Lord God of Israel, which appeared to him twice, and commanded not to go after other Gods, but he kept not that which the Lord commanded.   

Mr. Baxters Five Disputations of Church Government and Worship, are thus Dedicated, To His Highness Richard Lord Protector of the Commonwealth of England, Scotland, and Ireland; The Epistle begins,  
SIR,  
THese Papers are ambitlous of accompanying those against Popery into your Highness' presence for the Tender of their Service.  
This would be the way to lift You highest in the esteem and love of all your people, and make them see, that you are * appointed by God to be an Hea'er and Restorer, and to glory in you, and to bless God 
☞  for you as the Instrument of our chiefest good.  
Your Zeal for God will kindle in your Subjects a Zeal for you. Parliaments will love and honour you, Ministers will heartily pray for you, and teach all the people to love, and honour, and obey you. 
☞  I crave your Highness favourable aceptance of the tendered service of a ●… faithful Subject to your Highness, 
☞   
Rich. Baxter   

In Mr. Baxters' Key for Catholics, and Epistle Dedicatory to the same Richard.  
IT is only the necessary defence of your life, and * dignity, and the lives of all the Protestants that a●…e under your Protection 
☜  and Government, and the Souls of men that * I desire:— You have your Government, and we our lives, because the * Papists are not strong enough— Give not leave 
* The King and his Pa●…ty clea●…ly meant to be th●… Papists▪  to every seducer to do his worst to damn men's souls, when ●…ou will not tolerate every Traitor to draw * your Armies or people into * Rebellion— If You ask who it is that presumeth thus to be your Monitor, It is one that * rejoiceth in the present happiness of England, and * earnestly 
☜  * wisheth that it were but as well with the rest of the world, and that 
☜  
† ●… Clea●…ly abetting the murdering of the King.  honoureth * all the providences of God, by which we have been brought to what we are; and he is one that * concurring in the common hopes of greater blessings yet to these Nations under * your Government, was encouraged to do what you daily allow your Preachers to do, and to 
☜  concur with the rest in the Tenders (and some performance) of his Service— That God will make you a Ruler and preserver of his Churches here at home, and a successful helper to his Churches abroad is the earnest Prayer of your Highness' * faithful Subject, 
☜   
Richard Baxter.   

Out of the Quarrel of the Covenant delivered in three sermons, Sept. 27. & 30. Oct. 1. 1643. By Thomas Case, one of the Assembly of Divines.  
TO murmur at the Covenant Mr. Case calls the voice of Rebellion. Pag. 19 The Covenant itself he calls a pure and heaven'y Ordi●…ance. Pag. 21.   

Out of Mr. Case his Book of the Covenant, delivered in three sermons. A. D. 1643.  
IS Prelacy indeed the way of Gospel-government, & c? What is it then that hath destroyed all Gospel Orde●…, and Government, and Worship in these Kingdoms, as in other places of the Christian world, even down to the ground, hath it not been Prelacy? Pag. 45.  
Object. But there be that will tell us these have been the faults of the Persons and not of the Calling. Pag. 46. Answ. 5. Was not that Calling as bad as the Men? You may as well say so of the Papacy in Rome, for surely the Prelacy of England which we swore to extir eaten, was the very same Fabric, and Model of ●…cclesiastical Regiment, that is in the Antichristian world; Yea, such an evil it is, that some Divines, Venerable for their g●…eat Learning, as well as for their eminent holmesses, did conceive sole Episcopal Jurisdiction to be the very seat of the Beast, upon which the fifth Angel is now pouring out his Vial, which is the reason that the Men of that Kingdom gnaw their ●…ongues for pain, and blaspheme the God of heaven. Pag. 47.  
His Majesty is bound by his Coronation Oath to confirm these Laws, Quas vulgus elegerit, which the Commons shall agree upon, 
☞  and present unto his Majesty. Pag. 49.  
So hath Prelacy flattered itself, finding such a party to stand up on its side among the * rotten Lords and Commons, the debauched 
☞  Gentry, and abused people of the Kingdom.— As thy sword Prelacy hath made many women childless, many a faithful Minister peop'eless, (etc.) So thy Mother Papacy shall be made childless among harlots, ●… your Diocese Bishop'ess, and your Sees Lordless, and your Places shall know you no more. Come my Brethren, I say▪ and fear not to take this * Agag (Prelacy I mean, not the Prelates) and * hue it in 
☞  pieces before the lord Pag. 51.  
None can withdraw from, much less oppose this Service, but such as bear evil will to Zion, and would be unwilling to see th●… ruin and downfall of Anti-christ, which this blessed Covenant doth so evidently threaten. Pag. 63.  
A fifth Motive to quicken us to this Duty, may be even the Practice of the Anti-christian State and Kingdom; Popery hath been dextrous to propagate and spread itself by this means— And Prelacy (that * whelp) 
☞  hath learned this Policy of its mother Papacy that Lioness, to corrobate and raise itself to that height we have seen and suffered, by these Artifice●…— it being an inconfiderable number either of Ministers, or People, (the Lord be merciful to us in this thing) that have had eyes to discover the Mystery of Iniquity which these men have driven. Pag. 64. *  
He that hath been a Malignant or Neutral let him be so no more, for I protest against every man that after his striking of this so Solemn and Sacred a Covenant with the most high God, shall dare knowingly, to persist in any of these mentioned abominations (that is, adheering to the King, etc.) he is an enemy to Jesus Christ, a Traitor to the Kingdoms, a State Murderer, and a destroyer of himself and his Posterity, and at his hands if they miscarry God will require the blood of all these. Pag. 101.  
* It brings Letters of Testimonial with it, etc. The waters of this Covenant hath been a notable purgation to the Rebels there, (in Scotland) it hath been a Shibboleth to discover them, and a Sword in the hand of the Angel of the Covenant to chase or slay them.  
The walls of Jericho have fallen flat before it. The Dagon of the Bishop's Service-Book broke its neck before this Ark of the Covenant. Prelacy and * Prerogative have bowed down, and given up the Ghost 
☜  at its feet; And what changes hath it wrought in the Church and State! what a Reformation hath followed at the heels of this glorious Ordinance? Pag. 65, 66.  Epist. Dedicat. 
Thousands of your Nation are preparing their Brotherly addresses to pay the same debt to the whole Kingdom, now almost in as great an exigence as ever the Gibeonites were when their five Kings with all their united fo●…ces were within few days march, to take a bloody and unnatural Revenge for their entering into Covenant with Joshua only; we beseech you account it not our distrust or jealousy, if sometimes you hear us complaining with the mother of Sisera, Why are their chariots so long in com●…ng, why stay the wheels of their chariots? That is, why come not in the Scotish A●…my against the King?   

Out of the Trial of Mr. Love, before the High-court of Justice in Westminster-Hall. Printed Aug. 1652.  
MAjor Huntingdon in his Examination as witness against Love, says thus, pag. 32. I was told by Major Alford, that Bain●… (another witness) told them, he was very sorry he should meddle in that business, and that they would never prosper that had any thing to do with him (meaning the King) for that the sins of him and his father were so great.  
Mr. Love told Adam's a Witness against him, thus,  
That if the Presbyterians were in Arms again, by the blessing of God, the Cava●…eering party might be prevented from getting the day. Pag. 38.  
Mr. Love in his defence says thus,  
God is my witness, I never drove a malignant design, I never carried on a malignant interest, I detest both; I still retain my old Covenanting Principles, from which through the grace of God I will never depart, for any terror or persuasion whatsoever, etc.  
I do retain as great a keeness, and shall whilst I live, and as strong an opposition against a malignant interest, whether in Scotland or in England or in any part of the world, against the Nation where I live, and have to ●…his day, as ever I did in former times.  
I have all along engaged my estate and life in the Parliaments quarrel against the Forces raised by the King. I gave my All: And I did 
☞  not only deem it my duty to Preach for the Lawfulness of a Defensive War, but unless my books and wearing apparel, I contributed all that I had in the world.— I have at this day a great sum due to me from the State, which is still kept from me, and now my life endeavoured to be taken from me. And yet for all this I repent 
☞  not of what I have done; though I could from my soul wish, that the ends of that just war, had been better accomplished, etc. Pag. 67.  
When I was Scholar in Oxon and Master of Arts (I do not speak it out of vain ostentation, but merely to represent unto you, that what I ●…as I am, and what I am I was) I was the first Scholar that I know o●…, or ever heard of in Oxon, who did publicly refuse in the Congregation-house to subscribe unto those impositions, or Canons, imposed by the Archbishop touching the Prelates & Common Prayers; And for which though they would not deny me my Degree, yet I was expelled the Congregation-house, never to sit as a member among them, etc. About the beginning of the Wars between the late King and the Parl●…ment, I was the first Minister that I knew of in England, who w●…s accused of Preaching of Treason and Rebellion, merely for maintaining in a Sermon in Kent, at Tenerden, the lawfulness of a defensive War, * at the first breaking out and irruption of our troubles. ay, etc. T●…at have in my measure ventured my All, in the same quarrel that you were e●…gaged in, and lifted up my hands in the same Covenant, that took sweet counsel together, and walked in fellowship one with another, etc.  
Attorney General (Prideaux) in Pag. 102. Thus,  
The Treason is in this, The Scots come in with intent to subvert the Government (meaning Cromwel's) Charles S●…ewart to be made King, to subvert the Government, etc.  
I have prayed unto God many a day, and kept many a Fast, wherein I have sought God that there might be an agreement between the King and the Scots upon the Interest of Religion, and terms of the Covenant. Pag. 125. Thus,  
I die cleaving to all those Oaths, Vows, Covenants and Protestations that were imposed by the Two Houses of Parliament, as owning them, and dying with my judgement for them; to the Protestation the Vow and Covenant, the Solemn League and Covenant. And this I tell you all, I had rather die a Covenant-keeper, th●…n live a Covenant-breaker.  
Pag. 162. Thus, I die with this persuasion, that the Presbyterial Government makes most for purity, and unity, throughout the Churches of the Saints.   

Mr. Marshal in a Sermon before the House of Peers, Octob. 28. 1646. On that Text Psal. 8. 2. Out of the mouth of Babes— haste thou ordained strength— That thou mightest still the enemy, etc.  
HE propounds this Quaere, Wherein lies the Power which proceedeth out of the mouth of these Babes? His answer is, There are sieve things, which all are the fruit of the mouth, & by them the●…e Babes have overcome the enemy and the avenger, 1. Preaching, 2. Confessing or Professing, The Name, Truth and cause of God, and his Christ. 3. Praising, Singing out Praise, etc. 4. Praying, and 5. Covenanting. Then he brings in an Objection, If these be all the weapons and strength whereby the Saints do overcome, why do you use any other means to overcome your enemies? Why rest you not contented with this? either these are not all, or you are not Christians, nor true to your Principles;— Time was when Preces and Lachrymae, Prayers and Tears, were all the weapons which the Church did use; but now when you have spoke all these things of the power of Preaching, and Praying, and Confessing, and Covenanting, you are glad to betake yourselves to Arms, to see what they will do, to help those out, whence it's apparent, you dare not rest in these as sufficient helps. To this Mr. Marshal 
* He makes it Law●…ul to do that a●… men, which we are 〈◊〉 to do by 〈◊〉 L●…ws of Ch●…istianity.  answers thus, we acknowledge, that as we are christian's (in that capacity; for as they distinguished the King into a double Capacity, so they did themselves too, into a natural and a Christian capacity, and in that Capacity, saith He) we use no other weapons than these we have told you of, these only are proper and peculiar to us ●…s we are Christians; but the 
●…e 〈◊〉 the 5 Commandment.  weapons which we enjoy as we are Christians, do not deprive us of those we enjoy in the capacity as Men.— And we challenge in this no more than we may lawfully use, if we were 
Swe●…t incourage●…ent.  Papists or Turks, if we were Pagans, Jews or Indians: we challenge not this to belong to Christianity, as peculiar to it, we have learned, that by the Law of Nature and Nations, men may defend themselves against unjust violence; if the Turks should invade a Country of Christians, they will tell him, that as they are Christians, Their Praying and Professing and Singing & Covenanting, These Spiritual weapons out of their mouth will quell them; but as they are men, they have a liberty to 
Excellent comp●…risons ●… between ones natural Prince (to whom he hath 〈◊〉) and a Turk, or a Thief.  defend themselves against him, & vim vi repellere; Or if a Christian man were travelling upon the high way, and a Thief should demand of him, how as a Christian, he could defend himself from his Enemies; He would tell him, by Faith, by Prayer, by the word of God, by weapons out of his mouth; but if the Thief assault him and take his life or his purse, ●…s he is a man he will use his sword, and Christianity will sanc●…ifie this use of his sword to him, etc. Thus Mr. Marshal ubi supra. Pag. 27, 28.  
And to secure his Party from fear of future vengeance, or damnanation, threatened to the Resisters of Sovereign Authority, Rom. 13. 2. He interprets that Text, not of the damnation of hell, but of the Sentence 
* See Dr. Ham. of Resisting the Magistra●…e under 〈◊〉 of Relig●…on.  of the Sovereign Power; and that they might not b●… frighted with the fear of that Temporal Judg●…ment neither, He promiseth them success and victory, in the Name of Almighty God, as abovesaid.   

Out of Mr. Calamyes' Apology against Mr. Burton. 1646.  
FOr my own particular I crave leav●… to declare to all that shall read these lines, what I have done to manifest my repentance, and let Master Burton then judge whether it be a repentance to be repent of, or no.  
First, I went to Bury, and there made in a Sermon, a recantation, and retraction of what I had done, in the hearing of thousands. And this I did before the times turned against Episcopacy, not out of discontent, nor because I was disappointed of my expected preferment at Court.  
Secondly, After my coming to London at the beginning of this Parliament I was one of those that did join in making Smectymnuus, which was the first deadly blow to Episcopacy in England of late years.  
Thirdly, My house was a receptacle for godly Ministers in the worst of times: here was the Remo●…strance framed against the Prelates: here were all meetings. I was the first that openly before a Committee of Parliament did defend that our Bishops were not only not an Order distinct from Presbyters, but that in Scripture a Bishop and Presbyter were all one. I blush to speak of these things, but the judicious Reader will consider how I am provoked to it, and will pardon me.  
As for the Service-Book, let M. Burton know, that at a meeting at my house, it was resolved by above a hundred Ministers, after a long debate upon divers weighty considerations, that all that could in their judgements submit to the reading of some part of it, should be entreated for a while to continue so to do. To this our dissenting Brethren, then present did agree, and one of them made a speech to manifest his concordance. This is enough to give any man satisfaction for the late laying of it down.   

Out of Mr. Jeremiah Burroughes his speech in Guildhall on Friday the sixth of October, 1643.  
A People they are (speaking of the Scots) that began to rise for their Liberties, when the generality of this people here, were ready basely to bow down th●…ir backs, and put their necks under the yoke: and had it not been that they had been willing to have endured the brunt, we had all been slaves (it is like) at this day.  
Their Liberties are settled, why they, though on the other side of Jordan, they are not therein satisfied, to sit still, but are willing to come themselves, and come into the brunt, and hazard themselves, for the se●…ling of their brethren in the inheritance of the Lord likew●…se.  
What warrant have we to take up Arms to maintain Religion? that is not at present to be discussed, but only this, to satisfy and stop all their mouths with one word: Thus far none can deny it, but it is lawful to take up arms, to maintain that Civil right we have to our Religion, and this we do; For we have not only a right to our Religion, by the Law of God, but we have a Civil right to this our Religion, that other Christians have not had.  
If it shall be said, I, but a great deal is done, but to little purpose all this while; O (my brethren) say not so, it is an unthankful voice, this, for much hath been done, there hath been a check given to the adversary, the stream of tyranny and slavery it hath been stopped, your lives have all this while been preserved by what hath been done.  
Little cause have we to be discouraged, for those we have to deal with, their spirits are base and vile; why should we fear those uncircumcised Philistines?  
If you say, Well, but were it not better we bent all our forces to some Accommodation? To that we answer you thus: You have to deal not only with his Majesty, but with a Popish party that are about him, and what security you can ever have of your peace, (as was worthily said before) except the Scotish Nation comes in for to fasten it, it is easy for any one to judge. I will tell you but one story about that, and because it is suitable unto you, I will therefore relate it here: It is a Story that I find in the Chronicles, that in the days of King Edward the sixth, King Edward sends to this City for assistance against the Lords; and the Lords send to the City for their assistance likewise; and the Common-Councel was called, (I suppose in this place,) and there stands up, as the story saith, a wise discreet Citizen, in the Common-Councel, and makes this speech unto them; First, he acknowledges that the cause was right for the Lords, for the Kingdom, though it were against the will of the King, because the King would not then put in execution those Laws that should be, but hindered them, but yet (saith he) let me remind you of that that I have read in Fabians Chronicle, (it was one George Stadley that stood up, let me remind you of that) when there was a fight between the Lords and the King, the Lords send for assistance to the City, the City granted their assistance, the Lords prevailed, the King was taken, and his Son a Prisoner; afterwards they were both released upon Composition, and amongst other things, this was one, that howsoever the City should be preserved, that the City should suffer nothing for what they had done; and this Composition was confirmed by Act of Parliament, but (saith this Citizen) what came of it? did the King forgive? No, nor forget, for afterwards all our Liberties were taken away, strangers were set over us, for our Heads and Governors; the bodies and the estates of the Citizens were given away, and one misery followed after another; and so we were most miserably persecuted; and here was their Accommodation.  
Have not many of you spent your blood in this Cause, yea, how many young ones in this City have lost their blood? Methinks a spirit of indignation should rise in you, to vindicate the loss of the blood of your Servants and Children, many precious ones, that might have lived many years, to have done good service for the Lord.  
Know there shall come a day, wherein you shall be calling and crying to God for mercy; the success of this evenings work will be recorded against that day, when you shall cry for mercy.   

Out of Mr. Obadiah Sedgewick his speech in Guildhall on Friday the sixth of October, 1643.  
I Know many Objections might be made; You have done much already, and the sum is great; I say no more, There is nothing great, to a mind that is great, and the Cause is great, and though the sum of money be great, yet their love is greater, than all you can lay out to answer their love; And say not (grumbling) we have done often and often; I say to you, as Christ said to him that asked him, How often must I forgive my brother? Why, seventy times seven times; So will I say for this public Cause, you must do, and you must do, and yet you must do, and yet you must do, as long as there is a penny in thy purse, as long as there is strength in thy hand, as long as there is breath in thy body, you must be all Servants to Christ, and Servants to the Churches of Jesus Christ.   

The Independents Conclusions from the Presbyterian Principles. Mr. John Dury's Considerations concerning the present Engagement; with Mr. Caryl's Imprimatur, An. Dom. 1649.  
THe Oath of Allegiance, as you know, did bind all men as Subjects in Law, to be true and faithful to the King's Person, to his Heirs and Successors, as they were invested with the authority which the Law did give them: nor was it ever meant by the Parliament which Enacted the Oath of Allegiance, that any should be absolutely bound to the King and his Heirs, as they were men, to be true and faithful to their Personal Wills; but only to them and their Wills, as they had a Legal standing: that is, to the Authority conferred upon them by the consent of the People, which was testified in and under a Law; whereunto the King and his Heirs were bound for the Kingdoms good by Oath. So that the Obligations of King and Subjects are mutual, and must needs stand and fall together, according as the condition by which they are begotten is kept or broken; which is nothing else but the Law, according to which he and his Subjects agree, that he shall be their King, and they shall be his Subjects. For as you were sworn to the King, so he was sworn to you; as you were bound to be faithful to him, so he was bound to be faithful to his trust; nor is he your Liege further than he is faithful thereunto. If then he be found unfaithful to his trust, you are ipso facto absolved from your Allegiance unto him; and if, according to Law, he receives not his Authority, you are not in Law his Subjects at all. Now the just and natural foundation of all Laws, is the Reason of the Body of every Nation in their Parliament, which hath the sole Right to propose and choose the Laws by which they will be Ruled. Where it hath been (as I suppose) a perpetual custom in this Nation, for the Commons at all times, to ask and propose the making of Laws; and for the Lords and King to give their consent thereunto: The Lords as the Judges in cases of transgression, and the King as the Executor and public Trustee for the administration of the common good and wealth thereby; for in a Kingdom there is a Commonwealth, as the intrinsical substance of the Being thereof; for which all things are to be done by King and Lords, as the public servants thereof; and Ministers not Masters of State therein. If the King then should set himself wilfully to be above this Reason of the Nation, which is the only Original of the Law, and refuse obstinately the Laws which they shall choose to be settled, he puts himself ipso facto, out of the capacity of being a King any more unto them; and if this can be made out, to have been the way wherein the late King set himself, and that it was the design of the House of Lords, to uphold and enable him to follow that way, it is evident, that so far as he did by that means actually un-King himself, as to this Nation, so far also they that assisted him in that design, did unlord themselves in the State thereof; and if this was the guilt of the House of Lords, by other practices and proceedings more than by an indifferency and compliance with the Hamiltonian invasion, to help the King to such a power, I know not what to answer for them▪  
It is then undeniable that the third Article of that National Covenant, was ●…ever meant by those that made it, or that took it, to be opposite to the sense of the Oath of Allegiance, but altogether agreeable thereunto. What then the meaning of that Article is, must needs also be the true sense of the Oath of Allegiance. That Article than doth oblige you, to preserve the Right and Privileges of the Parliament, and the Liberties of the Kingdom in your Calling, absolutely and without any limitation; but as for the King's person and Authority, it doth oblige you only thereunto, conditionally, and with a limitation; Namely, in the preservation and defence of the true Religion and Liberties of this Kingdom. If then the King did not give to the Representatives of the Nation that assurance which was satisfactory and necessary that their Religion and Liberties should be preserved, none of his Subjects were bound either by their Allegiance or Covenant, to defend his person and the Authority which was conferred upon him. The Oath of Allegiance therefore was bottomed upon the Laws, which the Representatives of the Nation in Parliament had chosen to be observed concerning their Religion, and the Liberties of the Kingdom; which he refractorily either casting off, or seeming to yield unto, in such a way that no trust could be given him, that he would keep what he yielded unto; the Parliament did actually lay him aside, and voted, that no more Addresses should be made unto him, from which time forward he was no more an object of your Oath of Allegiance, but to be looked upon as a Private man: and your Oath by which you were engaged to be true and faithful to the Law, by which the Religion and Liberty of the Kingdom was to be preserved, did still remain in force: which if it may be the true substantial sense of the present Engagement, which you think is contradictory to this Oath and to the National Covenant, than you are to look well to it, that you be not mistaken; for to an indifferent eye, it may be thought so far from being opposite to the true sense of either, that it may be rather a confirmation of the ground, for which both the Oath of Allegiance, and the third Article of the National Covenant was then binding.  
And then also this I am confident of, to be able to let you see further, that although you may think that the effect of this Engagement is materially contrary to some intention which you had in the third Article of the Covenant; yet that by the Act of the Engagement, you are so far from breaking your Covenant, that except you take it, and observe it faithfully, you will not only materially, but formally break that very Article of the Covenant, for which you scruple the taking of the Engagement.  
For the words must be taken in the sense which they can directly bear, ●…nd which do impart the main end for which the Covenant was taken; for the main end of this very Article whereof you make a scruple, was evidently to preserve the Parliament and Commonwealth for itself, and (i●… need so required) also without the King.  
Now this is that which the Engagement doth directly also require; for which cause I say, that by virtue of this very promise, you are bound to take the present Engagement; and if you take it not, that you make yourself a transgressor of that very Article which you pretend to keep; for if you refuse to be true and faithful to the Commonwealth as it is now established, you do what in you lieth to make the remaining Knights of Parliament, and the beginnings of our settlement void; which though at first it was not intended to be without a King, yet it was clearly presupposed in the Article itself, as possible to be without him, and consequently, that although he should not be, yet that the Commonwealth by the Rights of Parliament and the Liberties of the Nation should be preserved, which is all that now is sought for by the Engagement.  
Where you may take notice, that although you and I as private men, ought not to make ourselves judges of the rights which superiors pretend to have, in and to their places; yet that they are not without a Judicature over them in those places, for the subordinate Officers belonging to a State, are bound to judge of the Rights of those that are over them; both by which they stand in their places of Supremacy, and by which they proceed in their actings toward Subjects, lest they be made the instruments of Arbitrary power and tyranny, and then also the law-making power, which in all Nations resides by the Law of Nature in the convention of the Representatives of the whole body of the people (whether it be made up of the heads of families, or of chosen Deputies, who are entrusted with a delegated power from all the rest) doth make or unmake Rights, in all places and persons within itself, as it from time to time doth see cause.  HAving thus surveyed the dangerous Positions and Principles of the Presbyterians & their brethren, that it may be evident to the world that the enemies of our Church, are equally enemies to our Monarchy, it will not be amiss to lay down some of the Principles of the Papists and the Hobbians. In which not to multiply citations, we will, for one of the first of these take father White, who is counted the most moderate of them, in his Book Entitled the Grounds of Obedience and Government; And for the next Mr. Hobbs himself, in his Books, one called Leviathan, and the other de Cive, which he so magnifies, that he affirms that part of Philosophy to which the handling of the Elements of Government and Civil Societies belongs, is no older than that Book.  

Of the dispossession of a Supreme former Governor, and of his Right, by Mr. White a Romanist, pag. 132. etc. in His Grounds of Obedience, etc.  
NOw, our Question supposeth the Governor not to have come to that extremity: but, either to have been good or innocent: or that it is doubtful whether his excesses deserved expulsion: or, at least, if they did deserve it of themselves, yet the circumstances were not fitting for it; but the expulsion happened either by the invasion of a stranger, or the ambition of a Subject, or some popular headless tumult; for, these three ways a Magistrate comes, forcibly and unjustly, to be outed of his power.  
And first, if the Magistrate have truly deserved to be dispossessed; or it be rationally doubted that he hath deserved it, and he be actually out of possession: In the former case it is certain, the Subject hath no obligation to hazard for his restitution, but rather to hinder it: For, since it is the common good that both the Magistrate and the Subject are to aim at; and clearly, out of what is expressed, it is the common harm, to admit again of such a Magistrate; every one, to his power, is bound to resist him.  
The next case is, if he be innocent and wrongfully deposed, nay let us add, One who had governed well and deserved much of the Commonwealth: yet he is totally dispossessed; and so, that, it is plain, in these circumstances, it were better for the common good to stay as they are, than to venture the restoring him, because of the public hazard. It is clear, in this case, there is comparison between the general good of the Commonwealth, on the one side, and the particular of this man or family on the other. Let us, then, put the case on his part; and see, If he be generous, if he hath settled in his heart that every single man ought to prefer the Common Interest before his particular safety, profit, or honour; if he be fit for a Governor, that is, one that is to espouse the common good as his own individual; what he will, in honour and conscience, resolve: whether he be not obliged absolutely to renounce all right and claim to Government; and, if he does not, he be not worse than an Infidel: For, if he that hath no care of his Domestics, be reputed so; with how much more reason, he that is ready to plunge a whole Nation in blood, for his own Interest?  
Let us cast the accounts on the other side; and see, that the Subjects aim aught to be the public peace, and quiet enjoyment of their lives and interests: It will appear that, if he be bound to renounce his claim, they cannot be obliged to maintain it: and besides, that they are wilfully blind, if, where the whole concernments of themselves, their wives and children, lie at the stake, they will venture all for an aereal fancy, without regard to the end of Government, public peace; merely for the means, this man's Government, without whom the End may be obtained. It cannot, therefore, be rational on either side, for a dispossessed Governor to be restored with hazard.  
But, the capital in this matter is, that truly there is no justice on either the Magistrates or People's side, to bind to the restoring him: both these depending on the promise made, and the force of the promise being none, since the ground of it is changed. For, the substance of the promise made to a Magistrate, is, To obey him as a Magistrate, that is, as far as is fitting for the Commonwealth and peace; he being nothing but the instrument of the common good: Now, take away that fitness for the Commonwealth, and that which gave strength to the promise is gone, and the promise itself is no more a promise, nor can any obligation arise from it. Who knows not, that the promise of any man depends on his intention, his intention on his knowledge, his knowledge reacheth no farther than his consideration and present memory when he maketh the promise? So that, in nature, a promise reacheth only to presupposed and thought on circumstances: and who, when he sweareth to a Magistrate, expecteth to see him dispossessed and turned off?  
So that, this is manifest, a Magistrate actually dispossessed hath no right to be restored, nor the Subject any obligation to seek to restore, but oppose him. For, what is man, or rather mankind (for, so we have styled a nation) better than a herd of sheep or oxen, if it be to be owned, like them, by masters? What difference is there between their Masters selling them to the Butcher, and obliging them to venture their lives and livelyhoods for his private Interest? We know it is natural, that the part should venture for the whole; but that the whole should venture the loss of itself to save the part, I cannot understand. The Governor is the highest and noblest part, yet but a part; the People is the whole, the End, (though not by office, yet by worth and dignity) the Master and Lord, for whom those who are Lords by office are to be vested and devested in Lordship, when it is necessary for the common good. Who thinks otherwise, deserves not the name of a man.   

Of a Supreme Governor dispossessed, pag. 147. etc. Mr. Whites Grounds of Obedience, etc.  
WHen the structure of the Commonwealth is dissolved, that is, disjointed from him, than any who hath suffered wrong in the fore-declared manner may be party against him and proceed as if there were no Commonwealth; by the Law, which, in a Wilderness, warranteth us to kill a Tiger or Robber that seeketh to kill us, not pretending Law for our action, but that it is manlike and rational. Neither ought it be called punishment that is done against a d●…spossessed Magistrate, but rather revenge, or some other name that includeth no order to Law.  
We must proceed upon other principles, that is, the forelaid and main basis of our discourse, that the common good aught to be the rule of the Magistrates Title, and the Subjects Obedience.  
Out of which this followeth, that when ever (considering all things) the common good is clearly on the possessors side, than the dispossessed hath no claim. Neither ought we expect till we have assurance, that it will not be better for the subject if the late owner (after great dangers,) gaineth his former power: For, first, this itself is uncertain; secondly, the success of endeavours to restore him must be hazardous; thirdly, many and great mischiefs, during the time of the attempt, are altogether unavoidable; and all this to be balanced against those uncertain hopes. Nor, again, must we expect that the wills of all the Subjects concur, actually, to the acceptance of the new Governor: For that is either impossible, or of so long expectation, as to ruin all by dissensions and jealousies in the mean time: Nay, the vulgar sort are so easily led by fancy, that they understand not the common good, nor what they should wish.  
But you may demand, How shall it be known when the common good holdeth itself on the possessour's hand? I answer, we must first see who are the common, whose welfare is to be preferred before private interests. And presently it appeareth that, dividing the whole people into Governors and governed; the governed part is the Public to whose good the Governors are to direct their pains: And that these are they that spend their lives in seeking their own profits, either by improving the Land, or in Arts and Handicrafts: Whence, it follows, when their good stands on the possessors side, then clearly he begins to gain right and power; and this is plain to be, when the Merchant, the Husbandman, and Tradesman, with their appendices, are in an undisturbed practice of their functions, and begin to be afraid of change upon the noise of an invasion.  
This resolution could not be doubted, were it not that one might object, That what is said seems true, abstracting from circumstances; but it ought to be considered, that such men see nothing but the outward appearances of what passes in humane negotiations, and so there may many circumstances lie hidden from them, which would make them think or with otherwise if they knew them: As, for example, home-discontents and foreign conspiracies; which if understood, would make these honest men prefer a war, after which there is to follow a peace far exceeding the present quiet, and such a one as deserves the intervening disturbance and damages.  
And indeed, I allow these men understand not such mysteries of State, nor penetrate the value of the hazard: But, if they do not, why are they not also exempted from engaging on those motives? and then the rest of the Commonwealth will be but so many private men, who must follow the common. Again, if they think themselves well, they manifestly consent to the present Government, and therefore cut off the title of the dispossessed Governor. Besides, who can answer they shall be better by the retu●…n of the dispossessed party? surely, by common presumption, the gainer is like to defend them better than he who lost it.  
But what if an open Enemy should come, could or ought the Subjects join against him with their new Magistrate? If not, the whole public must perish: If they may, than the case is the same against their old Magistrate; since his right stood upon the common peace, and that is transferred from him to his rival by the title of quiet possession.   

The Authority of Lawyers insufficient in this Question.  
NO Laws made by the power or agreement of men, can judge betwixt Subject and Sovereign, in dispute of the common good and Government; but only the Tribunals of God and Nature, or Divinity and the science of Politics: And therefore, the maxims of Law have no force in these questions; Now, if Princes lose their pretences by the force of Nature, it is ridiculous for private men to build hopes, upon rotten titles of ages long passed, upon weak maxims of Law, after Nature, by her revolutions, hath cast all Law and moral acts and agreements.  
NOw as the malignity & poison of these anti-monarchical assertions render this Author a very unfit Prescriber of political Principles & rules of government & subjection to the rest of mankind; so circumstance of their writing & Publication (they being published when Cromwell was in possession of the Government, and the King dispossessed, and in Banishment) makes them look so like a public dissuasion of the People to endeavour the restauration of his Majesty (who by his Principles ought to have renounced his title to the Government,) that we leave it to the World to judge whether such a man, unless he repent, and renounce these wicked assertions, be worthy of his Majesty's protection, being restored to that Government to which, he affirms, that the Subjects ought not to endeavour to restore their Prince, being once (though never so unjustly) dispossessed.   

Out of Bishop Bramhall's Book against Mr. Hobbs, called, The Catching of the Leviathan.  
THE Obligation of a Subject to the Sovereign, lasteth no 
Hobbs his Leu. p. 114.  longer, than the power by which he is able to protect him, Bramhall, p. 517.  
When in a war foreign or intestine the Enemies get a final victory, 
Leu.  so as (the forces of the Commonwealth keeping the field no longer,) there is no protection of Subjects in their Loyalty, then is the Commonwealth dissolved, and every man at liberty to protect himself by such courses as his own discretion shall suggest to him, p. 517.  
He that hath no obligation to his former Sovereign, but that of an 
Le. p. 190.  ordinary Subject, hath liberty to submit to a Conqueror, when the means of his life is within the guards and garrisons of his enemy, for it is then that he hath no longer protection from him. And concludeth,— That their total submission is as lawful as a Contribution, p. 518.  
That they who live under the protection of a Conqueror, openly 
Le. p. 137.  are understood to submit to his Government: And that in the Act of receiving protection openly, and not renouncing it openly, they do oblige themselves to obey the Laws of their Protector, to which in receiving protection, they have assented, p. 518.  
If the Commonwealth come into the power of its enemies, so 
Hobbs de Civ. C. 7. Sect. 18.  that they cannot be resisted, he who had the sovereignty before, is understood to have lost it, p. 517.  
Security is the end for which men make themselves subjects to 
Ci. C. 13. Sect. 3.  others; which if he in joy not, his subjection ceaseth, and he loseth not right to defend himself at his own discretion; neither is any man understood to have bound himself to any thing, or to have relinquished his right over all things, before his own security be provided for, p. 513.  
It is manifest, that they do against Conscience, and wish the eternal 
Ci. C. 13. Sect. 5.  damnation of their Subjects, who do not cause such doctrine, and such worship to be exhibited to them, as they themselves do believe to conduce to their salvation, or tolerate the contrary to be taught and exhibited, p. 514.  
No man is bound by his pacts, whatsoever they be, not to resist 
Ci. C. 2. Sect. 18.  him, who bringeth upon him death or wounds, or any bodily damage, p. 514.  
Seeing no man is bound to impossibilities, they who are to suffer 
Le. p. 112.  corporal damage, and are not constant enough to endure it, are not obliged to suffer it. And more fully,— In case a great many men together have rebelled, or committed some other capital crime, for which every one of them expecteth death, whether have not they the liberty to join together and assist and defend one another? Certainly they have, for they do but defend their lives with the guilty, as well as the innocent may do. There was indeed injustice in their first breach of duty, their bearing Arms subsequent to it, though to maintain what they have done, is no unjust Act, p. 514.  
FINIS.