A LETTER OF spiritual Advice: Written to Mr STEPHEN Martial IN HIS sickness, By One of his Brethren in the Clergy, Mart. 1. M.DC.XLIII.  
Printed in the year M.DC.XLIII.   

TO Mr STEPHEN Martial.  
SIR,  
WHen I heard of your sickness, (though considering the woeful miseries of the times I do usually rather congratulate with men their happiness, whom God seems to favour so much as to call to himself, and to his own rest, from being spectators or actors or sufferers in these calamities wherein this kingdom is involved, yet) I assure you I found in myself such a different apprehension of your state, from that of other ordinary sick men, that I think you will not wonder, if all the King's Subjects, who wish good success unto His majesty in this war, cannot impute your visitation to any thing but to the just severity and revenge of Almighty God upon you, for having had so strong an influence upon the ruin of this kingdom and Church. For, Sir, is it not apparent, that, among others your eminent gifts of preaching have been made use of for the kindling of those flames of Rebellion and civil war, and most unchristian bloodshed? Have not you with all the earnestness, and (as you call it) zeal imaginable, persuaded your Hearers to a liberal contribution for the maintaining of this unnatural war? Have not you forsaken your own charge to accompany and strengthen the general of your Army in his resolution and attempts, against the just power and life of his and your anointed sovereign? Does not the whole kingdom impute almost all the distractions and combustions therein, as much to the seditious sermons of the Preachers of your faction, as to the contrivances of those persons, who set you on work? Let your own conscience be your own judge in this matter, and it will tell you, that if all these new designs should succeed to your wish, if there should happen a change in government, either of kingdom or Church, you would think yourselves wronged if you should be defrauded of being acknowledged very effectual instruments in that change. These things therefore being so, you cannot accuse of uncharitableness those who think these designs not only unjust but ruinous both to Justice and Religion, if they attribute it to God's mercy to them, and vengeance on you, if he take out of the world such a firebrand as you are.  
Sir, whether your sickness be unto death or no, I know not, I am sure those sins (without unusual and miraculous mercy) will prove sins unto death in all those that are guilty of them, and die without repentance and amendment, and satisfaction to God's Church for the scandal of them. And upon this ground I how unworthy soever yet by my profession being one of your brethren and companions in the ministry of the gospel, thought it my duty to beseech you in the bowels of Christ to take a survey of your present condition, with other eyes then heretofore, I doubt, you have done; And to take it patiently from me, though a stranger to your person, if I offer you some hints, which your own better understanding will make use of for a more exact discerning apprehension and judgement of the nature of this business, now to be decided by the sword: which though it prevail to your own wish, yet it is not the sword or victory will justify you before God's tribunal. Remember Sir, it is not a Close Committee packed together of your own friends or faction, that must determine the cause between God and you, neither are they any new invented fundamental laws of kingdom or Nature that are to be your rule, but only the laws of the New-Covenant; And from them it is that I intend to suggest unto your thoughts, arguments which I desire you impartially to examine, to the end that when you appear before the throne of Christ you may be able to justify yourself, either that you have fulfilled your duty, or if you have failed therein, yet at least that you have failed after a reasonable and prudent examination by that Rule.  
I suppose you will not assume such infallibility of judgement to your own person or party, as to think that the right is so unquestionably on your side, that nothing can be objected against you that deserves to be considered; since at least an equal part of the best judgements in the kingdom, and most learned persons in the Church, are your adversaries in this cause; And (which ought to be of great moment with you) since a far greater number of the Members of both Houses (though perhaps through negligence or fear not now sitting in Westminster,) do protest against these proceedings. Let it but be granted, that all those which oppose you have some seeming probability on their side; and then I am sure you will judge it necessary especially for a dying person, (if that be your present condition,) to be suspicious of himself, and to harken to all objections, and to use all prudent means for settling of his conscience before he depart out of the world. If you look upon this war (and surely your mind will not be so busy other ways, but sometimes you will look upon this war) the result of your late-two-yeares sermons, the effect of all those published lying Pamphlets, and discourses of forged conspiracies, fears and jealousies, (now so confessedly groundless, that they are become a proverb of vanity) it cannot be avoided but you will have now and then some accusing thoughts among others, they will not be all altogether excusing or justifying. I pray you give me leave to marshal in order before your eyes certain accusing thoughts, and put it to the trial of your own heart whether they do with any force or justice accuse you, I assure you I will take upon me no further than to accuse you, for it is God only must be your Judge, and I beseech him to prepare you for that judgement, and to perform it with all possible clemency and mercy.  
You have at last Sir, obtained one end of all your endeavours, your watchings and fastings and prayers and Sermons; you see there is at length a war inflaming the whole kingdom, you have obtained that it be put to the trial of fire and sword, whether God will so bless both these as by their means to purge this kingdom and Church of the stains, which you suppose are in them both, and set up that pretended sceptre of Christ's kingdom, the Presbytery or independency: (we know not yet whether is designed.)  
Now in this war now raised, I shall principally consider the condition of the persons between whom it was waged, and the grounds and pretences thereof, and from thence raise such Articles of accusation, as I must needs fear you cannot choose but answer guilty unto them at the bar of conscience. And these I will consider, with an intention not so much to interpose mine own judgement concerning the legality of them, as desireous to show that you, as a Preacher of the gospel, ought not so to have interessed yourself in them.  
1. The parties opposed and in collision against one another in this war are; on the one side the King's Majesty assisted by the most considerable part of the Nobility and Gentry and Commons, and all the Clergy that are indeed the true English Protestant Clergy; and on the other side, No King (nor so much as an usurping pretended King) but only Subjects, (or such as ought to be such, and have often sworn they will be such) and among them, the only forward persons are Sectaries, such as abhor the established Doctrine and Discipline of our Church; as appears in that wheresoever almost that Army comes, there is all the violence and despite imaginable exercised against the liturgy and Ceremonies of the Church, and persons of churchmen; witness Canterbury, Worcester, Winchester, Salisbury, and the other day, Lambeth.  
And herein I accuse you first (or rather, I desire you that you would permit your own thoughts to accuse you, I do not yet say to condemn you, but accuse you) that you have forgotten or wilfully transgressed the duty of a minister of the gospel of Peace, in being forward to kindle a war of what nature or with what pretences soever. Do you in the gospel, Master S. Martial, (which is your Commission) find any encouragements, or which is more, any command to foment war? From whence are wars, in general, and fightings among you? S. James will answer, Come they not even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from your lusts which war in your Members? Christ our Master indeed says that he came to send fire and the sword upon the Earth, showing, not what he intended or commanded, but what, through the wickedness and malice of Satan and profane men would be a consequent of the preaching of the gospel, even that gospel which is not withstanding the gospel of meekness, and patience, and charity, viz, that the enemies thereof would express all possible fury and rage against it. For that fire (as appears in the text) is the baptism of persecutions, wherewith Christ himself and his followers were to be baptised, a war wherein he and they were to be patients only and not agents, he came not to put the sword into the hands but into the bowels of his own servants. You stand therefore accused for being active yourself, and encouraging other Christians to be active and invaders in this war, for being a most unchristian Baptizer of Christians with this fire.  
But, secondly, the accusation against you for being a fomenter of war, in Subjects against their lawful Prince, acknowledged for such both by you and them, is far more heavy and pressing: (I know you have pretty distinctions whereby you can gain applause of your hearers, by dividing the King from Charles Stuart, and defending the one by murdering the other; but remember now it is God & your own conscience before whom I accuse you, who will prove Judges too cunning for such distinctions.) For God's sake therefore lay your hand upon your heart, and ask your own soul what pretence or excuse can be found for this in any law, either of the kingdom of England, or Heaven. Is there any one word either in the Common or Statute Law, which allows an English Subject with arms in hand to resist the King in person? Is he not indeed, and as you have often sworn to acknowledge him, the supreme Monarch in his dominions? does not all exercise of coercion and power from all Courts issue by his writ? Have not all subordinate Magistrates their power from him, and therefore are they not with respect to him, mere private persons? Do the two Houses of Parliament themselves in all their addresses, petitions &c. unto His Majesty assume any other title unto themselves both severally and jointly, but only your majesty's most humble and faithful Subjects? These things being so, & you knowing them to be so, I beseech you next search diligently the gospel, & find but one clause where you are allowed, or where the least suspicion may be given you that you may hope that you may in any case be allowed to dispense with this your duty to His Majesty; and I will confess that you and your friends only have showed yourselves good Subjects and good Christians, and that all we who pray for him and wish him victory in this war, are Traitors to him, and Apostates from Christianity. But no such thing appearing, as you too well know, (for I wish for your own sake that it were but ignorance, that has made you so zealous in the cause as you have been) how can you read or but think upon the beginning of the 13 Chap. to the Rom. without horror, and secret wishes that S. Paul had had no ink to write words, that will prove so fatal against you? Is that Chapter, Master Martial, a part of that Covenant by which you must be judged at the last day? And can you hope to appear with any confidence when that Chapter shall be charged upon you? Consider Sir, from whom has the King His power? is it not from God? Does not S. Paul say expressly, he is the Minister of God, His vicegerent to exercise some Acts, which not the consent of all the men in the world have right to invest him with? For he bears the sword, that is, the power of life and death. Has any man power over his own life, to relinquish it at his pleasure? And it being sure he hath not, can he communicate to another the disposition of his own life, (over which no man but God only, or they to whom God delegates his power have Authority?) no certainly, Master Martial. There is no power (at least no such power) but of God, the powers that are, are ordained of God. Insomuch that you will not find any example of capital punishments in the world exercised by any, till God gave that power to man, which to my understanding he first gave, and then only in the case of murder, to Noah (Gen: 9 4, 5, 6.) so that before it was under a dire punishment forbidden to kill even that murderous wretch Cain himself. The people then, though they choose the person of their King (which questionless they did by direction from God at the first) yet not they but God only gives him this supereminent power over life and death; with regard whereto doubtless he calls Kings and all supreme governors, especially Elohim, and saith, By me King's reign; whosoever therefore, saith S. Paul, resisteth, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. These will prove sad words Master Martial to a dying man, that is guilty he hath in so high a nature resisted, and taught others to do so too: Especially considering, that these precepts of obedience were by S. Paul given to us Christians, at a time when the world was governed by such prodigious Tyrants, as no History mentions the like either before or after them; as if God intended thereby to cut off all imaginable pretences of disobedience for ever.  
Had not the Jews as great civil privileges as we, granted by God himself? 
Deut. 17. 16.  had not they a command not to set a stranger over them? yet when a stranger had violently usurped this power, does not Christ command us to give to Caesar that tribute (a sign and acknowledgement of that Authority) which was Caesar's. Then can zeal for Religion dispense with you, think you? Did Saint Paul say, ye must needs be Subject not only for wrath but Conscience sake, and whosoever resisteth receiveth to himself Damnation? and were not the persons against whom resistance was thus strictly forbidden, Caligula, or Claudius, or Nero's Persons, that abhorred, and as far as the whole power of mankind could prevail, endeavoured to destroy Christianity itself? And can settling a new discipline, or rooting out some speculative errors, allow you to resist a good Christian Protestant Prince? So true a Protestant according to the established Religion of England, that I am persuaded he hath scarce one Subject more hearty and zealous, and constant in it, and more ready to sacrifice his life for it, than himself.  
But you have been taught of late, and have taught others to say, that His Majesty is bound by promise and oath to such and such things, and with these promises received his crown, which is forfeited when these promises are broken.  
Do you indeed think Sir, that any of your Masters believe themselves, when they make such objections? was not His Majesty a King invested with his full power before he made these promises at his Coronation? or does he tell you, that he quits and releases unto you your allegiance when he fails in any of these promises? He will be answerable to God for injustice and perjury if he break his promises, and that will be punishment sufficient, without your endeavours to dethrone him, and take away his life. The King of England, all the world knows, is not a Duke of Brabant, or King of Arragon, that receives his crown conditionally, with power of revocation when the conditions are broken. You know this well enough Sir, and therefore I advise you to prepare an answer for Saint Paul.  
The other ground, whereon the Articles of your accusation shall be laid, does respect the causes or pretences of this horrible un-Christian war; which are either civil viz. vindication of the Liberties of the Subject, and privileges of Parliament, &c. or spiritual, namely, the purging of Innovations in the Church and settling the Protestant Religion of this kingdom in the purity thereof. It may be, you will reckon among spiritual grounds the dividing all the revenues of Churchmen, amongst I know not yet whom.  
For the first, If it did appear that His Majesty not only had in times past, but for the future did resolve to entrench in the highest degree upon both these, (notwithstanding triennial Parliaments.) yet let me, speaking to you as to a clergyman, from a clergyman, ask you whether the gospel doth warrant us the ministers thereof, to incite and provoke Subjects to war and bloodshed for any worldly causes whatsoever. For consider Master Martial, are Christian Subjects bound in Conscience not to suffer the effects of Tyranny? Cannot they be saved under an oppressing cruel governor? Is the patitient suffering one's self to be defrauded and injured by a lawful Ruler become a sin? Truly Sir, I am so far from thinking so, that I cannot find in mine heart to preach against those patient Citizens in London, who without resistance suffer themselves to be plundered, by these who certainly were not borne their Princes, to whom they never took any oaths of allegiance; neither can I condemn that man as out of the gospel, who would rather deliver his purse unto a thief, then endanger the wretch's life, by resisting him and fighting for it. This therefore being so that it may consist with a good conscience to be wronged (and if it were not so, S. Paul would never have said, why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded, viz. then go to law &c.) I wonder what Text you could make use of to bring this within a sermon-business to persuade Subjects rather than suffer such things, to endanger their own lives, and the life of their anointed King; (yea and the souls of both too) though he had been a Tyrant! This was certainly a great fault in you Sir, and your party; Though there had been not only rational suspicions, but apparent proofs, that oppression and Slavery were threatened to this Nation. You might have found texts in the gospel, wherein in such cases mention was made, and advises given for the practice of certain Christian virtues called meekness, and patience, and praying for enemies, and resignation of ourselves to God's good providence, and acknowledging that our sins have deserved, that for them, God should deliver us over into the hands of tyrannical governors  
These texts (which everywhere offer themselves you should have studied, and these virtues you should have commended to your hearers, as seasonable on such occasions, (which I pray you not to interpret to be boasting, If I tell you, that such is my practice in these days wherein there is so great occasions given for the exercise of such Christian virtues, and given by persons in whose innocence and Justice you do much confide,) and not resisting and rising up in arms against them, and revenging ourselves of our sufferings upon the persons and rights of those, whom we were borne to live under, and to whom we had taken so many oaths of Duty and Loyalty. For mine own part I assure you Sir, if it should please God that you and your masters should in the end Legally become our governors, either in civil or ecclesiastical matters, be as rigorous and austere as you please I do promise you in the presence of God (who knows me though you do not and will punish me if I lie,) that I will never exhort any man to revenge and opposition against you, never will I solicit petitions to threaten you, nor tumults to advise you. If you should command me to do things unlawful, or enjoin me to subscribe to doctrines which I think erroneous, I will not do those things, nor profess such doctrines, but however I will never resist you, but either by flying from you, or suffering as meekly as I can the punishment and penalties that you shall inflict on me, and I do here engage myself to procure you as many fellow-patients as possibly I can: these things I take leave to tell you, upon supposition, that all pretended miseries were indeed apparently coming on us, and inevitable, but only by these (to my understanding) unlawful means.  
But now Sir, since no such thing appears probable, or almost possible to any man that hath in him left one grain of Christian charity; since whatsoever former pressures we groaned under, as Ship-money, and Monopolies, are not only so absolutely taken away, as no suspicion can remain of their returning (for which many thanks and acknowledgements are due and will be given to his majesty by all good Subjects, how insensible and unthankful soever you resolve to be) since not only all the Delinquents in such cases are offered to the trial and punishment of the Law (excepting only those whom new crimes of unthankfulness and malice against the King, have rendered justified and innocent, and unfit to be questioned, for all their former briberies and extortions) but likewise the most earnest assurances by solemn and public protestations and oaths, freely given us by his majesty (Joined with unusual acknowledgements of errors past, and all reasonable offers of satisfaction for them, as particularly; for his repair unto the House of Commons) and curses on his own Person and his Children: if those Protestations be not sincere, that surely they that believe not his majesty (if there be any such, for I am confident most of those that say they do not believe him, do blaspheme their own faiths, and are anti-hypocrites of infidelity) they must confess a renouncing of Christian charity, which believes all things; and they must think his majesty destitute of ordinary prudence, since it is apparent that there is no possible way for him left to reign in splendour, or so much as safety, unless he make good these promises by future actions, (the greatest and most considerable part of that strength now about him, following him, chiefly upon that assurance, and out of experience, that the laws of the Land, which they see unregarded and nullified by others, are either to be revived, and justice executed by him, or not at all.) Sure Master Martial, though his majesty be a mighty Prince, yet I may say, it is beyond his power to give us greater security of making England the happiest Kingdom under the Sun in his Government according to Law and Justice, than he hath already done, unless he should dethrone himself, and give up his power and protection of us, his Subjects, from himself into other men's hands, which if he should attempt to do, he should be perjured. Think with yourselves of any other lawful security (that he be not the only Person in the Kingdom unprotected) beyond that which you have already received, and I am very confident you shall have that granted too.  
Where is then your Christian charity all this while, Master Martial? you that are commanded to forgive and receive into friendship your brother, seven times in one day, though he should offend as many times in one day, what dispensation do you find in the gospel for this duty of charity to your King, whom I am assured, you can never accuse of ever making any promise with a resolution to break it? or if you will needs be so hard to be persuaded yourselves, where have you been taught to discourage and forbid others who are more easy of belief to trust him? Remember Sir, when the last fatal hour comes, if you have any sin lying on you not throughly mortified, you must then promise unto almighty God amendment (if it shall please him to lengthen your days, and woe unto you, and more too, if God does not believe us, and take our words) you must then say not only, Forgive me, as I forgave, &c. But, Believe and accept of this resolution of mine, as I do, &c. This you must say, and the only comfort of your soul will be, that God will content himself with promises only, in stead of performances, notwithstanding an hundred promises you did make in your life time against sin, and as many times you forgot and neglected those promises: Do not therefore teach almighty God an evil lesson against yourself.  
Now besides this extreme and most unchristian uncharitableness, and judging of your King, so as you dare not for all the world adventure to be judged yourself, you must expect to be accused of most intolerable disobedience and disloyalty to his majesty. You that are commanded to be subject out of conscience to Nero, if he were your King, not to resist him, though he should without Law murder you; yet you have and for aught appears, yet do not only deny obedience to a most righteous Christian King, but you have appeared in the Field among armed Forces against Him; and (as it is affirmed by Gentlemen of quality, Officers in your army that were your auditors) whereas you promised your soldiers, that they should never fight against his majesty, yet when that fearful day of Edge-hill came, you not only broke that promise with them, but encouraged them especially to direct their shot toward that place where his majesty stood. The thought of this I am sure will sit near your soul before you die; but how would it have entered like boiling oil into your bones, if the shot which from other hands you aimed against his Person had not swerved? I assure you, that you have greater cause to bless God for preserving his majesty against yourself, that day, than either myself, or any other, the most faithful Subject he has. It could not be but pleasure for us to perish after so dismal a loss, but for you to die with his blood upon your souls, who is God's Anointed, methinks the very thought of the possibility of it should be sufficient to banish from your heart all manner of peace and security as long as you live.  
There is one aggravation more for this your disloyalty, which certainly will make it a sin that I must accuse the poverty of our Language which will not afford us a name to understand it by, a sin which the worst Lay-person in the world could not be guilt●e of, that is (and if I remember well, his majesty hath already in one of his writings charged you with it,) that you, not content with all these expressions of the utmost kind of disobedience, should take upon you to absolve certain soldiers, once his Prisoners, and graciously released upon their oath, never to bear arms against him more, of that their promise and oath, making them twofold more the Children of Hell, then &c. I will not make you blush, with asking, whether the gospel will afford you texts to justifye this. I pray you search the Alcoran, I am confident the Alcoran is not a book professedly and impudently hellish enough to warrant this action. For God's sake, Sir, have so much regard to the honour of our nation, as to use some means to wipe of this scandal; let not the world think, that we Englishmen, if we do not believe, yet at least have some suspicion that there is a God, an avenger of perjury. Perjury you know was even by the Heathens accounted a sin, not only destructive to the authors, but to whole Cities, and kingdoms, which have the misfortune to have such persons living in them. Shall Rebellion be reported to be accounted by any English Protestant, not only a pardonable but a lawful act, yea a virtue, yea so eminent a virtue, that like charity it will cover a multitude of sins, and so fit and necessary to be practised, that rather then omitted, perjury itself should be swallowed? I hope Master Martial; His Majesty hath been misinformed, and that I am to crave your pardon for laying to your charge this accusation.  
Other things there are, which though I hope you did dislike, & had no Active influence on them, yet when you think sadly on, I believe you will think must prove part of your charge. As those bloody tumults from the City, whose pretence indeed was Justice and Liberty, (but hath been the bane of both:) those printings and preachings of known lies and calumnies, those revilings and proscribings of His Sacred Majesty, those shameless mocking and upbraidings of Almighty God to his face and in his own ordinance, giving him thanks for forged victories or confessed losses, the neglecting of all manner of oaths, even of that oath of your own invention, the Protestation, which alone if it should rise up in judgement against you what would become of you? In a word whatsoever almost has been spoken or done in order to your great design, that is, the whole business of your brethren especially of the separation, for these two last years; I fear some share of the guilt of all this will cleave to you, so that it will concern you, to advise how you may acquit yourself of it. For Mr Martial, can any Christian deny that all these things have not been done? And having been done, can any excuse be made for them? And this being so, how could it consist with a good conscience in you, (although you had no hand at all in any of these things,) to dissemble the taking notice of them? Not once to preach publicly against them though you knew many of your chief Auditors were guilty of them? Are you so tender hearted, that you cannot endure such slight stains in the Church, as the Surplice, litany, or a few new postures &c. and can you overlook such abominations as these? Can you find nothing against which, to express your zeal but only peace, or are you of that good opinion, who openly maintained, that for a holy end some evil things might be tolerated, though S. Paul say of such as he, their damnation is sure? Could you admit so much secret atheism into your heart, as to expect from designs, built upon such rotten grounds, and forwarded by such wicked arts, that a good issue could follow? I assure you for myself, though I extremely grieved to see such things practised so uncontrollably, yea so kindly and thankfully received by Christians, and though I was a long time solicitous of the ruin threatened to this Church; yet since I could not choose but see them, I began to be more secure both for kingdom and Church, since by all that I had either read or could inform myself concerning the course of God's most wise and holy providence, I could never find that in the end he ever crowned with blessings the designs of persons that so shamefully dishonoured him, how holy and spiritual so ever their pretences were.  
The other great pretence for this war is Religion (Christian Religion, I pray you think of that, Master Martial,) zeal for the maintaining of this, has wrested from you yourself many eager and loud exhortations, that men would stand resolutely for God's truth, that they would neither spare their purses, nor lives in so holy a cause. Are not you, Sir, one of those Godly Divines that have been consulted with, as the whole kingdom, hath been given to understand? This is the almost only thing, which is said to make this war to be, pium duellum.  
But for the honour of our Blessed Saviour and his religion's sake (Master Martial) I beseech you at least in this controversy, search the gospel diligently (for that sure must only determine this point, here needs no conjuring up of fundamental laws of nature or Nations nor new unheard of privileges▪) I say once more search the gospel, and if there appear one word, that gives you warrant to provoke Christians to any kind of war for the cause of Religion (which yet is the almost only Pulpit-cause) I will confess myself a desertor of Christ, a betrayer of his Religion, for not daring to flesh men's swords in this quarrel. But in the gospel I find, that the weapons of our warfare are not carnal, but spiritual; I find that the Tares which grew among the wheat, that is, the Children of the wicked one, heretics, are forbidden to be plucked up and destroyed, before the time of Harvest. I find that against the enemies and persecutors of this Religion Christ Jesus has furnished us with no other weapons, but defensive only, and those, patience or flight at the most. I find that by such weapons, and such only, Christian Religion prevailed against the power of the whole Roman Empire. I find not that any one of the ancient Fathers taught, or that without their teaching the primitive Christians made use of any other weapons, but these, or that they thought any other weapons lawful. You know what Tertullian speaks in his Apology, viz that the Christians then (though if they had thought the sword a lawful instrument in this cause, they wanted neither numbers, nor power, yet) durst not betray their Consciences to secure their lives. It is much to be doubted, Sir, that it is not superstitions or other imputed vanities, which make such ancient writers scorned or hated by your friends, both Separatists and Anabaptists, so much as these virtues of patience, and Christian obedience, for which they are so famous, and wherein you will not be their scholars. Now all this and a thousand arguments and reasons beside these, which might be alleged, being apparent, whereto may we attribute this your certainly not Christian apostolical way of maintaining true Religion, but only to a confessed distrust in God's providence, or in his love unto his Church? that men fearing lest God should not bless those indeed only blessed means of suffering, which heretofore when they were used were always prospered by him, have therefore cast aside this spiritual armour, and have betaken themselves to such as Mahomet and the Purple whore and the great master of both these, the devil, that Abaddon and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath and doth make use of, for destroying true, and introducing false Religion? If it were the truth of Christ that those of the separation, or their new associates, (though indeed most mortal enemies,) the Anabaptists have been so busy to advance: Is it possible that with all their stratagems and dark counsels and prayers and fastings, they should not to this day have obtained from God so much success as to become the masters of one kingdom, City, nor village? excepting only that which they will be ashamed to brag of, the City of munster?  
Oh Sir, How then will you answer it to Christ (who will certainly, in this case especially be a very severe Judge) that you have made him who came not to destroy men's lives but to save them, a pretence for the shedding of so much blood as hath been and probably will be spilled? If it should chance men's eyes should be opened, and that this should be acknowledged an unlawful cause of war, whom can you expect that those poor souls, who have died in the very gall of bitterness and rancour of Rebellion should curse, but such Ministers as you, who have told them (but most falsely) that such a way of exposing themselves to death was not only acceptable, but absolutely commanded by Christ himself? Sure, Sir, War is a business of so infinitely deep concernment, that it ought not to be undertaken but upon grounds evidently lawful and warrantable. A War therefore for Religion, and against a lawful superior, against whom the gospel so apparently forbids resistance, must be proved lawful at least by as many and evident Texts, as those are which seem to discommand it. O Sir, where are those Texts? Why is not one gospel quotation produced for this purpose? Not one Master Martial, not one single one, that to any thinking, considering Christian will seem of any kind of moment at all? Is it incogitancy or ignorance in you Ministers that there is such want of the gospel in these points? No certainly, it is mere guilt, or rather a clear confession that you can find nothing in the gospel whereby the professors thereof may be encouraged to defend it this way. However, let it be supposed that the lawfulness hereof might be maintained in some possible cases; yet it cannot be denied, but that patience (so oft commanded and blessed by Christ) is at least a lawful thing to be practised too. Now that you say Religion and Truth is persecuted, and if patience against any persecutors, certainly, then against a lawful King when he turns persecutor. How then comes it to pass, that neither you, nor any of your party should exhort men to patience or martyrdom now? Is it out of conscience that you dare not? Will not the gospel warrant such exhortations, think you? For shame, Sir, let it be confessed at last, that whatsoever other pretences may seem specious and popular, yet that this of Religion (which notwithstanding bolsters up all other, and when the rest fail, recruites many of your decayed Regiments) yet that this, I say, is so far from making this War lawful; that itself is more unlawful, than the War.  
But if Christian Religion might be thus defended, must Discipline therefore be so defended? must no crossing, no kneeling, no ceremonies, no prescribed prayers, be so defended? or at last speak out Plain English in this point too: Is it indeed the English Protestant Religion of the Kingdom that you would thus defend? why▪ did the King ever persecute the Religion of the kingdom? Did he ever, or any by his command burn the liturgy, damn the Articles and Canons, abominate the Homilies of the Church? Do his soldiers tear Surplices, and threaten to murder the wearers of them? For stark shame then say not that you defend the established English Protestant Religion, against the King: that King who scarce ever was once absent from his own solemn Prayers and Sermons. By the way remember, Master Martial, your uncharitable suspicions, your unreasonable, groundless declamations against his majesty in this point of Religion, are yet far more unexcusable than before.  
But to take the mask quite from off your faces, remember that this King whom you know to be so constant a lover of the Religion wherein he was bred, yet this King in a charitable, religious compliance with you, offers to yield to any reasonable alterations, and to take away whatsoever doctrines or practices may seemingly be offensive to tender consciences: only, I believe he would be unwilling to have that exposed unto the world for the confessed Religion of the Kingdom which shall be agreed upon by an assembly over-voted, or overawed by such as profess themselves at least strangers, if not enemies to this Church; for let the effect of such a meeting be what it will, it cannot be called the Religion of England, it is but at most A Religion for England. Therefore, for God's sake, let the King be styled in this War not an Invader, but only, as it is apparent he indeed is▪ A Defender, rob Him not of the Title of his Crown▪ for does He take up▪ Armes either for any new additions to his former Prerogatives, for any new laws to the prejudice of His Subjects liberties, or for any new Articles of Religion which he has a mind to introduce by the sword? Would he infringe any old laws, or privileges, or Articles? Have not you forced him to unsheathe his sword merely to prevent innovations in all these? Which is then the invading and which is the defending side? If you be sick enough, to be weaned from worldly respects, I shall not desire a fitter person to answer this question.  
Now these are Sir, the principal Heads or Articles of crimes, of most of which I must needs confess I doubt (and I hope in Christ I shall not be found uncharitable, though I should chance to be mistaken) that you M. Martial are guilty. For Christ his sake think sadly on them, and advise with some grave and holy men of our clergy, as well as your own, such as are M. Shute, D. Oldsworth, &c. These are matters Sir, that certainly deserve all possible examination. And you who I believe would not trust an ignorant Lawyer, though your friend and fellow sectary about your estate, you should in reason at least be as careful of your soul. And withal, I pray you take this also into your consideration, that if you prove indeed guilty of these things, as I must fear your are, then if it should happen that God should deal so mercifully with you as to convince you of them, and to give you repentance for them, it will be likewise most necessary that you should endeavour to satisfy God's church for this extreme scandal given, by professing your repentance, and attempting to undeceive others. And who knows, whether since those crimes, how fearful soever in their own nature, yet were the effects chiefly of ill education and prejudices in your judgement not Christ, or want of love to him, who knows I say, whether Almighty God may not be pleased to accept of even a deathbed repentance for them.  
I hope Sir, you will be pleased to write or cause to be written some few words in answer to this. For so much methinks charity back again to me (who profess myself contrary to you in all these points) will require from you. For certainly, either these things which I call accusations, are extreme great vices, or extraordinary virtues, they cannot possibly be things indifferent; so that one of us, in the state we both are, must needs want some special Christian Graces, without a concurrence of all which you know there is no possible salvation. Now if you be so pleased to extend so much charity to me, you shall make your own conditions either of secrecy, or what else you please, only my desire and expectation is that I may hear some thing from you, if at all, by the xvith. of this present month.  
Now the God of mercy and comfort be with you, and repair all the breaches of this poor Kingdom and Church, I am Sir,  
Your Brother and Servant in Christ Jesus. 1o. Martii 1643.  
FINIS.