Powers to be Resisted: OR A DIALOGUE ARGVING The Parliaments lawful Resistance of the Powers now in arms against them; And that Archbishops, Bishops, Curates, Neuters, all these are to be cut off by the Law of God; Therefore to be cast out by the Law of the Land.  
Very necessary and useful for the information of the ignorant, confirmation of the weak, stablishing of the strong, convincing of the froward, in the clearing, resolving, and stating the legality of the Covenant, and this present war.  
Also an answer to this Quere, How far Religion may be defended by the Law of arms? being a thing much questioned by some.  
Here is also a fit answer to Dr FERNS late Answer, such as God hath commanded to be given unto him, who( in the Title and Close of his book) hath exalted his Folly, and his wickedness before the face of all the Christian world.  
Isa. 5.23. Woe unto them that justify the wicked, and take away the righteousness of the righteous from them.  
Psal. 69.19. Thou hast known my reproach, my shane and my dishonour, mine adversaries are all before Thee.  
Exod. 14.14. The Lord shall fight for you, and you shall hold your peace  
LONDON Printed for Henry Overton in Popes-head-Alley, 1643.   

POWERS TO BE RESISTED. Or a Dialogue arguing the PARLIAMENTS lawful resistance of the Powers now in arms against them.  A 
I Am very unresolved in point of resisting the powers.  B. 
Distinguish of Powers, and you may be resolved, please you: There are Powers appointed for the good of man, his safeguard and protection: There are Powers pointed directly to the hurt of man, his spoiling and destruction: Powers of light, for God is light▪ Powers of darkness; and Powers also within a man ruling in darkness, self-will, and carnal reason.  A. 
But, there is no power but of God; the powers that are, are 
Rom. 13.1, 2.  ordained of God. Therefore no resisting, as it follows.  B. 
It is sacred Scripture, therefore a sacred Truth; no Power, whether Supr●me or Subordinate, but is of God; appointed by God; for what? To bee a terror to evil works, and workers: A comfort and encouragement to good works and good men. But there are Powers not Supreme nor sub-ordinate, that are as contrary to all this, as evil is to good,( which, in a large sense, may be said to bee of God too) pointed as aforesaid▪ to destroy man, made in the Image of God. These are principalities and powers, and Devills they are. Powers also there are within a man, self-will and carnal reason, very evil Spirits also, serving to execute the devils pleasure, whereof we shall hear more anon, and the clearest proof, That these must be resisted.  A. 
You are in the Clouds already, and above them, too high for me▪ If you would have men understand you, you must speak low and plain words, that may be felt, heard, and understood. This is it, wherein I would be fully, plainly and clearly resolved: Where the Law is, which seals your Warrant to resist the King?  B. 
Indeed I would not have had you have mentioned the King; But since you have done it, we will make as honourable mention of the King as we can; and turn off all the envy to another thing, that Lords-it over the King and would Lord over his people too( which shall never be) and hinc ill●e lachrim●e, hence all our sorrows. But before I pass on, I must stand still and wonder. A wonderful thing! that you will never bee satisfied; Is there not answer after answer unto that, which clears the lawfulness of our resistance, as the noon day?  A. 
No, ye never yielded so far, nor granted ye hitherto, That ye resisted the King, though you be up in arms against him, Say I.  B. 
For him, say we; for we will never yield, that wee resist the King: we will maintain a lawful resistance, which God blesseth: and abhor the contrary, which God nurseth.  A. 
What Resistance is that?  B. 
A resistance of a private will, active enough of its self, but made more active being stirred up by that evil Spirit, which rules mightily in the world now a dayes.  A. 
I smell out your distinction now, you distinguish betwixt what the King does as Lord over us; and what his will does, as Lord over him.  B. 
Yes, for there is a wide difference betwixt what a King does by Law: and what his Will does without, or against Law.  A. 
But I will hold to this still, The King can do no wrong.  B. 
And I to this still; That self-will, carnal Reason,( call it what you will, an evil Spirit it is) has done wrong, does do wrong, and will do all the mischief it Can do, while it is its self, and rules in a man; This will, this carnal reason, says one 
Bernard Oc●i. Ser. 3.  was the Serpent in the Garden, and so he goes on, telling us what carnal will has done, throughout the sacred Chronicle: and we could carry on the Story throughout our Chronicles all up to, as it does at this day.  A. 
Well, let will do what it will do, we allow no resistance.  B. 
No resistance man! You forget yourself sure, you do hold That your own will and carnal reason is to be resisted.  A. 
No indeed not I.  B. 
No indeed not you! Then you do, what you have a will to do, what carnal reason dictates to be done, and then you are a very rebel, 
jer. 3.5.  you do evil with both hands, as you can; so choking Conscience as you may. Remember yourself, man, and you will yield presently, that there is a wide difference betwixt what you do, and what you ought to do, and that you ought to resist your own will.  A. 
No, I ought not, I think, for I suppose, that will is the chief and supreme faculty in man; and why ought not[ to do as the highest Commands me?  B. 
Will is indeed supreme in you, for it will be so; It is a rebel, an Usurper, and that will perch above its betters, and control them. But you must know, that the understanding is the supreme faculty, though the will can over-power it( because That faculty also has lost its dignity:) I say, the will over-rules the understanding many times,( but that argueth the impotence of the will) for when the understanding has resolved the case, and the best way, in giving sentence as supreme; then the will can resolve against it, and follow a cross way, according to its own determination, after the understanding, has given its verdict; and so in a short time will can put out the light in the understanding, set up for a guide there, as in a watch Tower, and choke the mouth of Conscience quiter. Therefore thus I argue; You ought to resist your greatest enemy, that you have upon the Earth, or in the air( where evil Spirits are) or in the bottomlesse-pit, where their King is: But self-will or carnal Reason is the greatest Enemy of any you have in any of these quarters, Earth, air, or Hell, therefore self will is to be resisted.  A. 
I know whereto you drive now; That a man, being himself, Cast into the lap of his own will, let alone to guide his own steps, to hold his own r●ines, that such a man is the greatest enemy to himself.  B. 
Yes indeed is he, and as certainly so, as twice three is six: It were an easier judgement for a man to bee delivered-up to Satan, the devil, That Adversary, then to be delivered-up to his own Will, to bee let alone to walk in his own way; the former may tend to the destruction of the flesh; 
Cor. 5.5.  the latter tends directly to the destruction of the soul.  A. 
Well, and what if I grant so much, and that I am he, the greatest enemy to myself, what then? who has to do with that? and wbat if I grant too, that I must resist myself, my carnal reason, it does not follow that therefore the King is to be resisted.  B. 
No, I argue not for that resistance, against it rather, but it follows, self-will is to be resisted.  A. 
Yes, so it does not relate to the King.  B. 
So it does not relate to the King! you will be meddling still, and so make the case more clear against you: self-will is rather, and more to be resisted in a King then in a private person: for in a private person, though it be the greatest enemy he has, yet it may hurt but himself onely: but self-will in a King is indeed his own greatest enemy, but being let alone and not resisted, may destroy three kingdoms: Therefore self-will commanding in a King is more and rather to be resisted then in another man.  A. 
Well, I say again, and will stand to it, let self-will be King in a King, and let it do what it will do, Ile allow no resistance, no kind of resistance, none at all.  B. 
Now you have spoken out, and wisely you think, when indeed you speak foolishly; You will allow no resistance, non at all! It is but your will, you have no reason for it at all no not common reason; you have not choked that yet; does not your reason tell you. that the devil is to be resisted? Remember yourself, man, you do hold it lawful to resist the devil, do you not?  A. 
Yes, now I remember myself, I do hold that resistance lawful, though I resist him not; and if I should hold the contrary, you would hold that the devil were in me, he held and possessed me.  B. 
I should hold so indeed; but from what you grant, I infer, That it is lawful t● resist a private will, where ever it commands, but more especially in public persons, as are a King and queen Regent: That which is private in private persons, is public in them, so public person: s and so the rather to be resisted by public persons; I mean those, who are to see unto it, that Law governs and not Will.  A. 
That I deny now, your inference I mean.  B. 
I shall prove it; but let us understand first what self-will is. It is nothing else but the Manager of the Divels and his Bishops affairs here on earth; their agent and factor it is here in the world; so it hath been in all ages, so it is at this day: The devil cast the Saints into prison once; so he doth now: It was not the devil then in person, nor is it he now: The devil did it then by the managers of his wrath, his evil servants, and so he does the very same now: he does cast the Saints into prison now, into the fire and water now, yet not he in propriety of speech, but the Manager of his wrath, self-will, egged-on by an evil spirit, so potent in the world as aforesaid: The devil delights in proud wrath, and so he did from the beginning, and time was when with his own hands( as I may say) he exercised the same wrath, when he made poor creatures, men, and women, and children( the object of his wrath ever; for when he destroyed the Gadarens Swine, it was with an intention to destroy the Gadarens; to grieve them so, that they might, in a discontent with their loss, throw away their blessing, bid their Lord God depart from them, and out of their coasts; when( I say) he made poor creatures) cruel and terrible, and fi●rce upon themselves; and when he cast the servants of the Lord, as he did the child into the fire, and into the water; all this he hath done with his own hands. Now the devil works more secretly, cunningly, and wilily,( for we know his wil●ss and his depths;) he works by his agent now; he works and wins upon the Will mightily, gains that, engageth that to be his ready servant, as his eldest Son, the first born of his strength, and right-hand now in the world; and having done so, he doth his work with ease. Then, when the Will is gained, when that becomes a ready minister of satan; what then? 
Mat. 15.19. Mat. 7.21.  then out-comes all that was in the heart; then that shop( sink, hell rather) is opened, and out comes murders, Adulteries, blasphemies: Then Protestations are made, and Declarations show themselves, and Proclamations issue forth, and Commissions are sealed( to warrant, I will not say what▪ but what the devil wills) and a Pacification concluded; with whom? with the Divels eldest Sons, the very right-hands of the time; so all is done now to the Divels heart; as he would have it, so all is done, for he hath gained the Will. As it is when God has gained the Will( which he gained by speaking to it with a strong hand, 
Isa. 8.11.  for it is a stiff and stubborn thing, as hardly turned back in its way, as Jordan in its course; but when it is turned back and gained) then the Will is presently Gods ready Minister, as the Angels are; it stands before the LORD, having its ears boared, wide open, and with its loins ready gird, to receive and do according as its LORDS instructions and commands are, either for doing or suffering his Lords good will and pleasure: I say it again, that it may be well observed, When the Will is turned by that Almighty hand, when it is gained by a creating Word from his mouth, then the Will says as Paul did. LORD, what wilt thou have me to do? do but speak Lord; 
Act. 9.6.  if it be thy will that I shall go through fire and water, I will go; If it be thy command, and I know it to be thy command, I will not dispute, I will obey: I will not complain, There is a lion in the way, while I am in my Lords way; nor will I ask any other question but this, LORD, what wilt thou have me to do?  
Thus it is with a man when God has gained his Will; and just so it is with a man when the devil has gained his Will, the man is as ready a minister for the Devills service, his ears are boared, as wide open, and his loins are as ready gird to receive, and do the Devils commands; without a compliment, the man says to the devil, Your servant, Sir; nay, Your Gregory▪ your thrice-humble Servant; Lord what wilt thou have me to do? I am at your beck, a nod is enough to signify your pleasure; no sooner you have given an intimation thereof but it shall be done; a peace shall be concluded with the Irish monsters. Whence this readiness? How comes it to pass, that a man, made in Gods image, is become now Servus servorum, a slave? how so? The devil has gained his Will. Now we understand what self-will is, and whose Servant it is, and what service it does in the world, and how ready and nimble it is upon the devils work; what the devil motions and commands to bee done, it does, and it does it suddenly, being the devils ready servant and right hand in the World.  A. 
I deny still, that self will is the Devills Servant.  B. 
You may deny that the devil is a devil, or that Satan is, as his name is an Adversary, that there is any evil in the heart, or poison in the Serpent; All this you may deny as reasonably as what you do deny. But deny what you will deny, This is as well cleared a Truth, as any that shines in the World; That self will is the Divels greatest Centurion in the World, no such servant as self will▪ It Commands for the devil, and to answer his pleasure, as tr●● love in the soul Commands for GOD: It Commands eyes, and ears, and hands, and feet, and all, come and they come, go and they go, do this and that for the devils service, and it does it: Will while it its self, and Regent in a man, is the devils greatest Centurion upon Earth, it cannot reasonably be denied.  A. 
You will have your saying, and what then? what if self will will be the Devils Servant, what then?  B. 
Then we must resist it, for if we must resist the Master, then the Servant sure, all law and reason in the World for that; If I must not suffer the Lord and Master to cut my Throat, I must not suffer his Servants sure to murder me; I must resist Will the Devils sl●ve: And which must not bee omitted; This resistance argueth the purest obedience, loyalty, duty and good service to the person, whose Will is resisted, that is Conceivable: so I have done.  A. 
But I have not done, I am where I was, and where I will bee, for this I affirm still; That if the King wills the impoverishing Cities, laying waste towns, if his pleasure be, that his licensed Souldiers( skilful to destroy) shall have a Commission to do what they have a will to do, Plunder London. &c. yet my opinion is, there ought to bee no Resistance at all; and my honest Mr. fern holds fast my opinion too.  B. 
I thought how we should issue the point, for I know Dr. fern is your Master; and that folly will not depart from a fool, who thinks himself wiser then seven men, that can give a Reason. Notwithstanding I will try another Argument with you; and bray the fool anon a little more, to put him off from his opinion if it can be.  

ARGUMENT II. It is lawful to take a Sword out of a mad Mans hand, Is it not?  A. 
Yes, for if I should deny that, you would say I were mad too; but what then?  B. 
Then it is lawful to resist the Sword in an Adversaries hand.  A. 
It is no clear Consequence; you are to pray for your Enemy, and Adversary▪ I think.  B. 
Yes, if he bee sober, or any hope by prayer to make him so; But if he be mad, ready to pluck out your Throat, if a double madness be in him, then you must resist him with all your power, must you not?  A. 
Yes, if he be so mad; and had you said so at first, you had not been interrupted, but now you must prove the Enemy and Adversary to be mad.  B. 
That I argue thus; If the Enemy and Adversary does now in the clear light and Sunshine of the Gospel against the Righteous, 
He is exceeding wicked, who doe● wickedness with a light in his hand.  the same which Saul did in the dark and night of his ignorance, then the enemy is as Saul was, mad with rage: But the adversary does now in the light and sunshine of the Gospel, against the Kings best Subjects, the same that Saul did in the night of his ignorance against the Righteous; Therefore the Adversary is now, as Saul was then, mad with rage.  A. 
I know not what you mean by this Adversary.  B. 
That is not to the purpose, but this is to the purpose, That he is mad with rage.  A. 
If you mean the King, I am resolved to grant nothing. I will not grant that the King is an adversary and Enemy, nor mad with rage.  B. 
Nor will I affirm it for a world; I will not speak against my Conscience. I cannot think That the King( as King) Can be an Enemy and Adversary to his kingdom. But this I do affirm, That the Adversary and enemy is mad▪ stark mad with rage, doubly mad▪ mad upon his Idols, and mad with rage; therefore wee must resist him.  A. 
It rests in you to prove now, That the Adversary and enemy is mad with rage.  B. 
That is proved already, The enemy does as Saul did.  A. 
I am as wise as I was before; I know not whom you mean, whether Saul the King, or Saul afterwards called Paul.  B. 
Take whom you will you cannot bee mistaken. They were both persecutors, only with this difference, th'one persecuted David( i.e. the faithful of the Lord) in the dark night of his ignorance, so God was gracious unto him, and he repented, but this Saul, while a persecutor, was mad with rage, and so he says of himself, when he came to himself. The enemy does now as Saul did then, breathing out threatenings, &c. therefore he is mad with rage His thoughts say as much, 
Act. 9.1.& 26.11.  made legible by his hand in the bloodiest Characters; his words are as Sauls were, he breaths out threatenings( I speak of him single, though he is plural, a legion, for he is many) he threatens to slaughter the righteous; so he breaths forth threatenings, and slaughters against the Disciples of the Lord, as Saul did when he was mad with rage.  
2. He persecutes the righteous as far as his hand will reach; he makes havoc of them; God, Angels and men are Witnesses, that so the Adversary and enemy does: and in the clearest light he does this, against all the laws of Heaven, and the clearest laws of all the kingdoms on earth: Saul did so in the dark; but he had a Law by which he did it too, yet when he came to himself and was sober, he acknowledgeth he was exceedingly mad with rage. The adversary does, this against all law, except the law of his own will, mad against the godly; Therefore it is lawful to wrest the sword out of the Adversaries hand.  A. 
Surely you mean the King all this while; Therefore I will recall all that was said and deny all.  B. 
I do not mean the King; True it is, and let the King look to that, God chargeth all upon him, which he Commands, or suffers to be done: But I utterly deny that the King can do all as aforesaid, as King; he is King by that power, which God hath entrusted him with, and in reference thereunto, to bee obeied: and therefore, as King over a free people, he cannot enslav● his people, and destroy his kingdom. I mean all this while the Enemy and Adversary, him, that has done all as abovesaid, and is stark mad with rage, and mad upon his Idols, therefore to be resisted.  A. 
Why? bu● To deal with you in your own Argument; though Saul did do as indeed he did, breath out threatenings and slaughters, yet the Disciples then did not wrest the Sword out of his hand, they committed the matter unto God, and suffered patiently.  B. 
True, and there is good Reason for that, hinted before. For though Saul did what he did in the dark and night of his ignorance, yet he did it by a Law in force then, and according to order; he had letters from the high Priest, which gave him Commission to enter into every house, and hale-men and women out thence, and commit them to prison, he did make havoc of the Church, he cast abroad the rage of his wrath, but by virtue of the high Priests Warrant, which stood in force at that time: That, which the Adversary does now, is in the clearest light, by warrant from the Pope their high Priest whom we stand bound to withstand, or by virtue of his own warrant and commission, which his own will has framed against the clearest light from heaven, and the clearest Law and Reason upon earth: It is most clear, That the Adversary and Enemy are doubly mad, mad upon their idols, and mad with rage; therefore it is not onely lawful, but the greatest service that can bee done to them, or any one of them, to the private and common-wealth, To wrest the sword out of their hand, which is so destructive to the King and kingdom there.  A. 
But if there be a Kingly power with or in the Adversaries and Enemies hand, they must be obeied as well when they are mad with rage, as when they are sober with reason.  B. 
I have done: for though I know what to say more, yet more needs not; it is a mad mans objection, and he will receive no answer: yet if I would contend any longer, I would deny that a Kingly power( for by that I understand a lawful power) can bee put-over into an adversaries hand.  A. 
I speak the words of truth and soberness, ye are subjects, ye ought not to resist.  B. 
We are subjects, not slaves; free-men, not Servants to the lusts and will of man: the Church has but one Leader, and he is their Commander; they stand charged to obey no other, but as he commands from Gods mouth; nor to follow any other, but as he leads unto Him.  A. 
Who shall be judge of this Commander and this Leading?  B. 
Not the Pope, nor his Church, but God and his Word; and I hope you are content to stand to that ●●ipirage.  A. 
What ever their umpirage is, I will hold to that I first said, Ye are the Kings subjects, and must subject yourselves to him.  B. 
Ye● 〈◇〉 he subjects himself to God and his Law, no further.  A. 
The King commands obedience, and will have it.  B. 
God commands obedience, and must have it.  A. 
I cannot examine the commands, the sword must decide i●, and let power carry it: All the Nations upon the earth are on the Kings side.  B. 
Yes, all the Nations that are angry against our side, because the Lord Christ has taken to himself power now; 
Rev. 11.17.  all these are on the Kings side: and also all the sottish, brutish Pastors and people all over the Christian world: All these are mad with rage, and on the Kings side too,( a mighty Argument to prevail with every sober-man not to wheele-about turn tail, and join with that side.) But yet, though such a multit●●● of many people are on the Kings side, and a rushing of Nations like the rus●ing of many waters, yet there are more on the Churches side( the Parliaments side,) for the Lord their God is with them, 
Num. 23.21, Isa. 17.13.  and the shout of a King is amongst them. He shall rebuk th●se Nations among them: he shall chase them as the chaff of the mountaines before the wind, and like a rolling thing before the whirlwind. The Church is assured it shall be so, she is not careful about it. They do their duty, they ply their work, they know the cause shall be maintained; some maintain it with a respect to their honour, some to their profits, the fewest in a pure zeal; but wee rejoice, and must rejoice in this, The cause is maintained, and shall be maintained; The cause must prosper; we know it must. There is a seeking people, who seek not great things on earth, neither honours, nor profits, nor pleasures, nor long life, nor the life of their enemies for a prey, their conversion rather: They seek, and they will seek, that Popery, and Prelacy may down; That their Lord Christs throne may bee exalted: They seek that the abomination of desolation▪ the Kings Army, may be removed; and yet not so much do they seek the remove of that generation of men▪ as that the accursed things may be removed out of the Land, which gives strength thereunto: They seek not so much that the sword may be removed, as that the sin may be removed, which has brought the sword, and furbished the same.  A. 
But what will you say now if the Kings Majesty will be pleased to make a peace with you( as he has with the Irish) what will you say now if God will answer your prayers now, and bring him back to his Parliament at last, as you have ●rayed, and prayed, and prayed so oft?  B. 
Truly I never prayed for his coming to his Parliament; I prayed, and do pray, as well as I can, that he may feel it to be an evil, and a bitter thing, That ever he departed from his Parliament, for ever since he has pursued the souls of the righteous, and their blood has pursued him. It is a good prayer for ought I can tell myself, LORD bring the King to his Parliament, but I could never close with that prayer, because I could not persuade my soul, That it is an orderly prayer▪ There is betwixt him and the Parliament, I will not say a gulf, such as was betwixt Abraham and Dives, but I will say there are depths, even seas of bloods betwixt the King and his Parliament; And my prayer is, that the King may fall into those deeps that from thence he may cry unto the Lord to pardon the blasphemies of his.  A. 
Peace, and consider what you are saying, weigh your words well.  B. 
I hav● considered, I have weighed them with all my heart and with all my soul, and I say the blasphemies of his Protestations, Proclamations, Declarations, Commissions, Pacifications. 1. He has protested That he stands for God, when he fights against the Almighty with all his hands. 2. He has proclaimed war with the Saints, all the excellent of the world, the best Subjects to the high God in heaven, and to his Vice-roy on earth. 3. He has declared himself for the true Religion with his mouth, and persecuted the true professors thereof with his hand. 4. He has sealed bloody Commissions for the destroying a mother-City in Israel, not for her transgression, 
Psal. 59.3.  nor for her sin, her Lord knows: though there is much wickedness within her, yet no●●or that but because she stands up for God and His cause above all the Cities in the world, and is a refuge for the out-casts, she lets them dw●ll with her, she is a cover to them from the face ●f the spoiler; and it is her Lords command that so she must do▪ she must entertain strangers; But therefore we●e those Commissions granted for the cutting-off all her helpers within and succours from without. Remember how the wicked have blasphemed thy name, O Lord; And remember this City, O Lord, and all that shee has done for the advancing of Thy Name, and spare her according to the gre●tnesse of thy me●cy. Amen.  
5. He has made a peace with them who have slain the servants of the Lord with a rage that reacheth unto heaven: and that these execrable villains may do the like service in England, they are called over hither. The Lord bring the man that has done all this into the deeps for all this▪ that one deep may call upon another deep; that he may humble himself greatly before the God of his Fathers, and beseech the Lord his God, Deliver me from blood-guiltiness, 
Psal. 51.14.  O God, thou God of my salvation. Amen. And when the Lord has heard his prayer from thence, then he comes to his Parliament, and will answer his good peoples expectation, then, and not till then; not till his people has prayed him into the deeps; and not till his prayer be heard out of the deeps: If the King comes in an orderly way to his Parliament he must pass through these deep●, he must be deeply humbled▪ he must be a man of sorrows, he must fall low in confessions, his belly must cleave to the dust▪ even to the putting his mouth there, if there may be hope; 
Lam. 3.3.29.  All this will be when he is brought back to his Parliament in a way of mercy to his poor people, and to his own precious soul▪ which God grant. Amen▪ Even he Lord grant that the soul of the King may be brought into the deeps for all this, and that the prayer of his soul may be answered from thence, as a poor servants prayer was answered, being in an agony and fore combat, thinking herself forsaken of the Lord▪ No, not forsaken, for thus shee was answered with very good words and gracious, Th●● art mine with all thy sins: and ● and thine with all my righteousness: such an answer bee to the Lord our King from the Lord. Amen and Amen.  
2. For the Peace( but whispered now, and the last refuge) it is a cursed Peace: think wee that God will endure to have his servants spoiled and killed, and &c. and then hear of making a peace with him: What Peace▪ God and His people all abominate that peace; such a Peace, and such Peace-makers are all an abomination to the Lord: let them that seek peace make peace with their God first, lay hold on His arm first, stay themselves there-on, and be at peace. Amen.  A. 
You have not done yet, I do entreat you before you leave to show me the war●ant you have to maintain Religion by the sword.  B. 
Ile show you our Warrant, if you will show us first what Warrant the adversary hath to persecute Religion with the sword▪ to thrust the Lord Christ out of His Throne with the sword; to thrust at the apple of His eye with the sword; to thrust His people from His service with the sword; to destroy a Mother-city in Israel with fire and sword both; show us the adversaries Warrant for all this.  A. 
You may show it yourselves; it is but reading the Commission his Majesty sealed to his right-men, and good subjects, and sent up to London you know when: Therein is Warrant sufficient for doing as aforesaid; it is in full words expressed in the Commission, This shall be your Warrant to you and every one of you, to destroy a Mother-city in Israel.  B. 
O monstrous! I remember that is the Warrant indeed, and to be abhorred with the soul: It is a Warrant to sand a man to the gallows,( where he may bee hanged with his pardon about his neck) and from thence to the place of execution, I mean to hell. But since you have dealt so ingenuously with me, in knowing me your Warrant, Ile show you our Warrant, to defend our persons from the power of the sword. The Law of Nature gives us this Warrant, To keep the murderer from our throats, To get our heads from under the foot of pride if wee can: The Lord God ●● Mercies gives His poor Servants so much leave as Nature gives a poor worme, it will wringle away from the foot, and earth itself. And this is the very Warrant that whole States have had in several quarters of the world, to wrest themselves from-out the hand of violence, and are now Free States at this day, proclaimed free by the Law of arms.  A. 
You have said, but not a word to purpose: you tell me Nature allows to defend your person with the sword; you should answer my question, Whether it be worshipful to defend Religion with the sword?  B. 
It follows from the less to the greater; What! does the Law of Nations warrant us to defend our persons and states from the hand of violence, and does not the Law of God( not to speak of the Law of Nations, for if the law of God bee on our side, we are sure, we have all the laws on our side, and does not) That Law warrant us to maintain the laws of God, the Rights of his kingdom, the Liberties and privileges of His Subjects; The great Trust of the kingdoms. To defend all these with the sword, against those, who would destroy, overthrow, make voided, and null, all the laws of Gods kingdom, and of His kingdoms on the earth; does not the law of God give his people this warrant, to strive about these matters?  A. 
No, it is expressly said; The Servants of the Lord must not strive, 
2 Tim. 2.24. {αβγδ}  must not fight with the sword.  B. 
True, they must be meek and gentle; they must not fight one with another; 
Rom. 15 30. {αβγδ}.  but they must fight the battels of the Lord, strive together with me, says Paul.  A. 
red on, in your prayers.  B. 
It follows indeed, for they are the Churches most prevailing weapons, prayers and tears; But the Church has another weapon, and that is the Sword which her people have not a Law only, but an exhortation to use, earnestly contend for the faith, says Iude, 
Iude 3. {αβγδ}.  the servant of Jesus Christ.  A. 
What man! with the sword?  B. 
Yes man with the sword: if the adversary contends against the Common-salvation, against the Common Trust, and faith of the kingdom, then we have our Exhortation, earnestly to contend( against this Adversary, with the Sword) for the faith. It is lawful to contend with the sword, that's out of question. I call God, Angels and Men to record upon this now; That if it be lawful in any case, then in this case, in our case, it is lawful to Contend with the Sword for the Common salvation, for the Faith, the Common Trust of the kingdom: If in any case lawful to contend with the sword, then in this Case, I call God, Angels and men to witness here. Come, man, let us show our sel●es men, and reason the case a little as reasonable men▪ Do we see a pearl( the pearl in the Gospel, is the Gospel, the Common Salvation, the Faith of the kingdom) do wee see this trod-under by Swine, Swinish men? do wee see this, or do wee not see it? 
{αβγδ}.  Surely, it must be answered, we do see it. What! and do wee not think it lawful to Contend for it? To rescue a pearl trod-under now by the feet of Pride, as Mire in the streets? Not lawful to contend for a pearl( man) against the Swine of the Earth, Swine and Dogs.  A. 
No not lawful to contend against them with the Sword.  B. 
How then I pray you.  A. 
With prayer.  B. 
Contend against Swine and Dogs with Prayer! I never heard the like since I was born. A vain thing it is sure▪ To pray the Swine not to trample the pearl under foot: To pray the Dogs not to rent you; The Dogs are flying in your face, and you will pray them to be quiet; implacable Creatures! the more you pray, the more implacable they will bee. Let us remember what the Lord affirms, though he puts it down in way of Question; 
Job 41.2.  The Leviathan will not make supplications to thee, he will not sp●●ke soft unto thee. Surely the Lords Servants may say as much of these Swine and Dogs, wee may make supplications unto them; wee may speak soft( words) unto them, they will not deal so with us.  A. 
Surely, you have no logic, if Reason bee logic; as they say it is: You do not keep ad Idem, what have wee to do with Swine and Dogs, man, how fell you upon them?  B. 
They fell upon us, and, and as our case stands, we have to do with none else in the World; 
Matth. 7.  none else but Dogs will turn back, and rent you: None but Swine will trample a pearl under foot; it is a most cleared truth, cleared by our Lord Christ himself: That wee must Contend with these is granted; with what weapon, that is the question; with the sword I say; no, with Prayers you say: who is in the right? Judge you.  A. 
If by Swine and Dogs, you mean Swinish and brutish men, I have nothing to reply.  B. 
If I mean swinish and brutish men! why you cannot mean any other: 
Matth 7 6. every Swine is a wicked man; but every wicked man is not a Swine; he only who opposeth Religion, tramples under the pearl.  These men only saith the Lord Christ, do rent and tear His Servants! and trample their pearl under-foot; And is it not very clear unto you now, That Prayers will not move those kind of men, they must be removed with the Sw rd?  A. 
Yes, very clear; And I thank you for your pains; surely now, that I kn w, who are Swine and Dogs, I shall never say again, that such a generation of men, must be resisted with Prayers.  B. 
Truly I intend your information hearty, and resolved you at first, that I would be as plain as possibly I could, and speak words that might be felt; but if any light has come into your understanding, you will praise God for that. We go on now, I will question you a little further▪ do you think that there are in our dayes any such men, that will rent and tear those who have the same image with them, and will trample a pearl under foot?  A. 
think, say you; I know it as sure as there are swine and dogges in the land; lions, bears, wolves, in the world, so sure I know there are such a swinish brutish generation of men up in arms in our land. Indeed( Sir) I take it not well that you should put such a question unto me: True it is, through Gods good providence over me these dogges have not rent me, yet I am very sensible what they have done in Ireland, what in England, and what their will and full purpose of heart is to do: I am able also to consider how implacable they are; and what they do to the pearl( by which you understand Religion) is very well known unto me; and what they have a will and full purpose of heart to do, as their chains shall be lengthened out unto them, and the bridle( upon their chaps, but the reins in Gods hand) shall be let-out: I know all this, as well as I know what fire will do on the tops of houses, and a devouring flood in the time of harvest, which leaves no food.  B. 
Very well, bless God for what you know, walk humbly before Him, and you shall know more every day; The Lord teacheth the meek in his way, makes all light before them, whereas he leaves the proud in the dark, to blunder-on upon the drawn sword. And surely your Master fern is a great example of all this, which appears by an Answer he has lately sent from Oxford; you need not be at three Farthings cost to buy it, for the scope and tendency thereof is known to all the world; it is to make the King glad with lies; to strengthen the hand of violence; to make the Adversary blunder-on more boldl●●gainst the drawn sword in the Angels hand; to make his foot stand more firm in the path of the destroyer for a time, and to make him slide and fall in due time, and rise no more: This I knew to be the general intendment of the book before I saw it; yet I did desire to peruse it better, and for that purpose it was sent unto me.  A. 
Have you red the Doctor so quickly, that you can give judgement of him?  B. 
No indeed, not as you call a reading, but I have red him as serves my purpose.  A. 
I pray you what are your thoughts of him?  B. 
I do not use to tell my thoughts, till I have well formed, and then weighed them, that I may speak not what I think, but what I know: I know he contends against God and Religion, with as much for●●ead( i.e. impudent boldness) as a righteous people contend for God and his cause with trembling and godly fear: 
Quae pro Religione cum grandi metu &c. p. 19  It is Salvians note of difference betwixt a godly and a wicked man, and it is notable.  A. 
How come you to know this, and yet have not red the book?  B. 
Ile answer you for that: I looked upon the FACE( that tells you what is at the heart) of his Book, and then upon the T●tle; an homely word, but it is the name the Lord gives its Author; 
Isa. 9.15.  The Prophet that teacheth lies, he is the tail; he speaks lies, and makes the King glad with them, therefore he is the tail.  A. 
You speak by a figure sure, and that I understand not; I  told you at first you must be plain, you must stoop to me; I must feel your words as a blind man feels your hand in the dark; for( walking in ignorance) in the dark I am.  B. 
Its well you know so much of your ignorance; if it be not knowledge it is the first step to it, To know how ignorant you are, and then to seek knowledge as treasure is sought after: I would t●●● Doctor knew so much. But to answer your request, and that wee may stoop one to another, and feel each others words, I shall tell you now, That my manner is in reading to fix upon the Title or Front of a book, and well to consider that first; for it is granted, that every author does, 
Semper respiciendum est ad Titulum. Plin. Ep.  in compiling his book, keep a due respect always to his Title: Then turning from that very quickly,( as you will do from that your soul loatheth) I fixed upon the close of the book, the very last page., for there you will find the sting, ●yess the Orator,( Pungit Orator and Poeta too) The author is smart and quick in the close, if any where. Now I will tell you what I find in both these pages, and require your judgement concerning the same.  
In the Front, thus impudent he is, for thus he says in effect, and would have us believe( and then he may go on smoothly) That Dogges and Swine,( they are not his words, nor does he allow of them; nor are they our words, they are the words of the Lord Christ, and then no matter for mans allowance) That Dogges and Swine( if there be any in Ireland or England; for he makes a question) do onely pretend an offence( mark the word) Prete●d an offence, in show only and semblance( tha'ts implied in the Title:) but in reality and truth these Dogges and Swine intend the defence of their sovereigns Power and Rights, the established Religion &c. This you have in the very close of his book; he has a word more, and then a short prayer, with which we can close very hearty, and say as he does, 
You shall have a further reply to his words, and hear more of his prayer, that it is a curse.  Amen. Your judgement now upon two questions, and so you shall answer his book as much as needeth, and as God commands us.  
1. do you think that Dogges and Swine pretend onely to offend; pretend onely to rent and to tear; pretend onely to trample the pearl under feet: do these good-fellowes make a show and semblance onely; pretend an offence to the King and kingdom, but intend truly and indeed To defend the Person and the pearl: what think you could you think so?  A. 
Yes indeed could I if I could think that the devil and his Servants did but pretend to offend Job, they did intend to defend Persons, and houses, and cattle, and all: Or if I could think that Noahs flood was sent from heaven and the deeps below, to lay the dust onely, and not as a plague to punish the wickedness of men upon earth.  B. 
You have satisfied the question very well, and I verily believe all the Christian world are satisfied too touching that matter, That Dogges and Swine( these brutish men) do● but petend a defenc●, they intend an offence, robbing, spoiling, murdering, destroying all places and persons whereto their rage can reach; and to trample under the pearl: This is an offence you think, and so thinks every sober man, except onely one man in sight( but he is not sober) Doctor fern. One question more, and your answer thereunto; which that you may give feelingly, I will make a supposition first, and then propose a question. I will make it your own case; for indeed God may make it your case you know not how soon: Suppose that these Dogges and Swine were entering your house, ready to tear you to pieces, and were laying their bloody hands upon all your Treasure there; do but suppose it so, the question is, Would you pretend a defence now, or would you intend your defence really and indeed to the utmost of your power? Pray you answer me.  A. 
Indeed you do not well to question a poor simplo man so: I am simplo indeed, yet 〈◇〉 so very a fool as not to intend my defence against Dogges and Swine.  B. 
do not take it ill I pray you, I intend your information in as sensible a way as I can imagine; and do assure you that our betters, the Parliament, Nobles, and worthies there are accounted such fools; for dogges are ●lying at their face, and swine are trampling upon their jewel, their pearl;( I call it theirs, because they own it, and do account of it as of a pearl) Swine are trampling upon this pearl, and yet our Nobles and Worthies are said To take up arms.  A. 
That is true, all the reason in the world to take up arms against Swine and Dogges: I shall never think is reasonable to use supplications to those beasts.  B. 
Let me go on▪ They are not allowed to take up arms against Swine and Dogges, for all power is in the Kings hand, he commands three kingdoms alone; and as he commands and refuseth, so it must be; and h●●●fuseth to grant a Commission unto his Parliament To array the kingdom.  A. 
They h●●e power enough to grant themselves a Commission, and to seal unto it when they have done, have they not?  B. 
It is too late to question it now; they have taken up arms, and they are deeply charged for so doing by ●e●ne( I will not call a Teacher of lies Doctor any more) with two the most horrid crimes, Rebelli●● and Blasphemy: The former crime is( I suppose) disfused through the body of his book, but the sting is in the tail▪ the later is in the second lea●e, where he belcheth forth this vomit, The taking up of arms by the Parliament, I doubt not to call a blaspheming of God and the King. I shall now conclude clean against him in these Propositions,( 1) That the Parliament have taken up Arms against Swine and Dogges:( 2) That they are Swine and Dogges who have charged the Parliament with rebellion for so doing:( 3) And that the charge of blasphemy upon them, is indeed a Blaspheming of God and the King. As sure as( by the patience of God) I now breath in this air▪ so sure am I able to clear all this even to the eye of the Christian world; and then the whole frame and structure of Fernes book is destroyed.  A. 
I pray you put-out your ability here, and make good your undertakings.  B. 
I shall do it, though not in that order I have proposed, for that were to alter the frame of my discourse also, 
Not continued but dissolved into a Dialogue, that the phansic might have more scope to work upon the understanding.  which was begun and proceeded-in to this very place, before I heard of the Doctors Reply. The former of these Propositions is cleared already, yet more light I shall give unto it, though it be to hold-up a candle to the Sun: The other two will fall-in collaterallie, and by necessary deduction, so as you shall say your understanding is fully cleared touching the same. I proceed now in my proposed method. I was saying, that the Parliament taking-up arms without leave( against Swine and Dogges) are charged with Rebellion and blasphemy. And now here is a new charge, They are blasphemed as much on the other hand: Rebels before are hypocrites now, for they have taken up arms in a pretended defence of Religion and liberty.  A. 
A pretended defence! who says so I pray you?  B. 
That seductor, Doctor fern, in the forehead of his book.  A. 
Then be is all forehead, as I think your phrase is, he is an impudent man, past shane and grace both, I think, what think you?  B. 
I think the same which all sober men in the world will say of him now, looking on the Face and tail of his book; That he is a notorious fool, or a Knave; most likely-they will say he is both.  A. 
Is not that too bitter and harsh a censure?  B. 
No, it is not a censure; he is the very mouth of Satan, that old adversary; he has dealt worse with the Parliament in point of slander and reproach then the Devil dealt with Job, Therefore he is like to hear worse anon; in the mean time this may serve to tell the world what he is, a notorious fool to think That the Parliament do but pr●tend a defence against Dogges flying in their faces; and against Swine trampling upon their jewel; he is a notable fool for saying so.  A. 
The Doctor is no fool sure, but I am confident he does not speak as he thinks, not writ as he means; he does not think that the Parliament have taken up arms in a pretended defence of Religion and Liberties; the Doctor is not such a fool to think so.  B. 
Then he is a notorious Knave in print, to publish one thing to the whole world in such letters, which he who runs may red it, and to think clean contrary; every sober man will account him a notable Knave for that, and so let him pass with an answer, according to his folly; for whatever he expects he deserves no other: Surely he has been brayed sufficiently, but a fool and his folly are inseparable. Besides, I verily believe he that will peruse the top of his book and the bottom, will not trouble himself farther to inquire what is in the middle: So we will shut up his book for the present.  A. 
But where are we? here is a digression sure, as you Schollers use to call it. Truly I know not where I am, I pray you set me in me in my way again.  B. 
I do not think I have digressed: You remember your question was, Whether lawful to maintain Religion by the sword? It was argued, That it is lawful in some case to contend with the sword; and if in any case, then in our case, to contend for a pearl: Not with the sword said you, but with prayers: with a sword said I, and not with Prayers, because we are to contend with Dogs and Swine; there your understanding was cleared( as fully as I could in a little roomth) touching them, and that it was as vain to contend against them with prayers, as to contend against a bear with an Oatenstraw: At the very point of time Fernes answer( I am resolved for just reason never to call him Doctor any more) came to my hand, which  told us as aforesaid, and in the fourth page. assureth us, that 'tis blasphemy, To maintain any defence at all about the pearl, for that the King and his party are fully resolved to defend it( that is) To maintain Religion in its purity. This shall be fully inquired into and resolved anon; for the present, I have shewed you the face of this answer, and the sting in its tail: You resolved me two questions about it, and so wee cast it away for that time, as an accursed thing, not regarding what is in the middle: And so we return whence we digressed, that we may conclude it lawful To defend Religion with the sword. And let us take notice in passage, how tender the servants of the Lord have been in every thing that has concerned the pearl, Religion, the service of their God; or has had any respect that way: and great reason the servants of the Lord should bee so tender and cautious in that point, because their Lord has reproved Kings for their sakes. 'tis worthy all observation, That a zealous Priest once would not suffer a Censer to be touched with unwashed hands, yet they were the hands of a King: The Priest dealt roundly with the King, and roughly too, he withstood him says the Text, 
2 Chro. 26.18  and thrust him out of the Temple, and the King of Kings sets, as a special note of dishonour upon the fore-head of the King: So a special note of honour upon the head of the Priest, lifting-him-up above his fellowes; 
1 Chron. 6.10.  Azariab is he that executed the Priests Office in the Temple. What did the Priest do there? As you heard, he withstood the King, he would not suffer him to pollute the Censer; And this is his testimonial to the worlds end: And Azariab executed the Priests Office. And is there but a Censer polluted now? Surely more then a Censer is polluted now; Nay, in design to bee taken away; a more precious thing then a Censer a pearl: The Holy Holy Holy things of Christ, and His Spouse are polluted now; The eternal Gospel is upon design to be destroyed now; all the laws and Rights of Heaven and Earth are set under foot now. Surely, That man, whether high or low, Noble-man, Knight, Gentleman or poor man, what ever he be, That stands eminently-out now with his Sword in his hand for the maintenance of the cause in defence of the pearl. He is the man, whom God takes special notice of▪ as he did of Azarian; This M●● executes his Office in the kingdom which God has commended to 〈◇〉 care.  A. 
forbear a little, while I tell you what Doctor fern saith, That the pearl ( Religion) is more dear and precious to the King and his Party, than it is to the Parliament and their party, and the Primate of Ireland, as I bear, is of that mind too.  B. 

Jer. 8.9.  For the first Man he is not worth the naming, he has rejected the word of the Lord, and what wisdom is in him? For the other, this is the least that can be said of him, this is he, that has not executed his office in the Temple; He has seen a more sacred thing than the Censer handled with unwashed hands, and yet he held his peace. The Lord lay it not unto his charge: or rather. The Lord charge it upon his Soul in Mercy unto his soul, Amen. You shall have further satisfaction to what your Fe●ne says▪ in due place.  A. 
I am Conscienously scrupled here, as some few others are, and as he is who was before your Committees two daies ago. We are ign●●●●t. I co●fesse, not knowing the Scriptures; But it is grievous to us to walk in the 〈◇〉, ●nd glad we would be to see our way clear before us: We are clearly resolved that the King is in a wrong way; his foot stands covered over with blood in the path of the destroyer, that is clear unto us, and it is as clear to our Consciences( yet, till you can resolve as the ●ontrary from Scripture, and clear two Scriptures to us) That all, who bear arms against the King are Rebells all.  B. 
Truly I think so too; Nay I know it to be so; All that bear arms against the King are Rebells, all; but we bear Arms for the King, and the Parliament, therefore we are good Subjects all  A. 
A Riddle to me! I shall never red it: The King protesteth▪ That he fights for the King of Heaven, and for all the Rights, Liberties and privileges of His Parliament on Earth( I mean His Church) ye say the very same thing; ye are for the King, ye say; The King is for you, he says: In the mean time your Swords stand pointed one against the other. There is the Riddle; The Lord red it unto you, make it plain to all the Christian World, and resolve your souls in Rebeckahs question; why are wee thus? 
Gen. 25.22.  why is there such a struggling within the Bowels and womb of the Kingdom? all for the King and Parliament in words: the greatest number against King and Parliament in dead; Why are we thus? I pray you inquire hearty of the Lord touching this Matter.  B. 
I thank you hearty for this counsel, and to reply in a word, we have inquired of the Lord touching this matter, and wee have our answer; That our Lord and King is very angry; we▪ His People have grieved him to the very heart; Nay, wee have broken his heart;( it is His own expression) and he has not spared, he has broken us with breach upon breach, for mighty Reasons, the one is in sight; we regarded not the works of God nor the operation of His hand; 
Psal. 2●.  The Lord( seems) now to destroy His people, and not build them up; but not for any wrong wee have done against his King upon Earth, our very thoughts are pure touching that matter, so are our prayers: To his King on earth, we have done none hurt, no wrong at all. but all the right that could bee. The Lord is witness, the Lord God of Gods is wi●nesse, even he▪ That to His King●●earth we have done none hurt, no wrong at all. This is our appeal, the Lord is judge, he will give answer in his own time, we wait.  A. 
I must now entreat your trouble so far, as to enter-in, and led me forth of this Maze. I myself, and others of my mind, are clear at this point, and take it for granted, which Dr. Fe●ne calls a blaspheming of God and the King. That the King is seduced to a subversion of Religion and laws; we make no( If) there, his actions have resolved us, and made all legible, and you have promised ●o make that matter more clear. Your main work is now to clear yourselves in point of Rebellion, deeply charged upon you by Dr. Fern: what Scriptures he has to bear out his charge. I know not, I believe, by that you have  told me out of him, he is slenderly red in the book of God: but yet I am of his mind, till I have clear resolution from you touching two Scriptures. The first will tell you, I think, that you have rebelled against the King. The second will assure you. The primitive Christians did not resist. The first Scripture which I believe will hold you a while, i●, And Israel rebelled against the house of David unto this day. I take it, you will red yourselves Rebels there; 
2 Chro. ●0. 19.  They Rebelled says the Text.  B. 
You desire only the exposition of these words, Rebelled, and Against.  A. 
No, The words are clear, Rebelled is rebelled, and Against is against, very plain English, it needs no comment; I desire to know how you will quit yourselves of Rebellion charged upon you in that Text.  B. 
Very easily and well, but your patience I pray you, while we red the Context; The sum of what that contains is this; That Rehoboam, a foolish King, who should have come to his people in the Spirit of meekness, came unto them with a Rod in his hand, shows them the Rod first, flourisheth it in all the peoples sight; then speaks to the people as out of a whrilwind, storm-like, he assureth them, That the Rod they now see in his hand, shall be turned into a Scorpion shortly. When Israel saw the Rod, and heard of Scorpion, they, fairly show their King their backs, and went every man to their Tents▪ Israel would not endure to bee whipped with Scorpions, and by their Kings hand, 
Psal. 72.2.  who stood charged by his Grand-father, To break in pieces the oppressor: To judge GODS people with righteousness; and his poor with Iudgement: So they rent themselves from their Lord and King, and went their way.  A. 
red on, and red the last verse of the Chapter.  B. 
I will: And Israel slipped themselves fron under Rehoboams hand: They with-drew their necks from under his grievous yoke  A. 
Indeed you red false.  B. 
Truly, I do not.  A. 
You do, for you should red thus, and Israel REBELLED.  B. 
So it pleased the translator( and the sacred tongue is quick and short) but in propriety of speech▪ and in the judgement of the Learned, it implies but as was said; And had it pleased the Translator, he had said as well, and as properly, if he had translated it, and Israel revolted, 
2 Chron. 22.10. {αβγδ}  for so Libnah a City of Priests did; they revolted from their King; the word is the same, and has the same poin●●n the right hand; and to their eternal honour it is spoken, in the judgement, of the best learned, That in so revolting; they did well, and that they did their duty: I shall make clearer proof anon; They left their King when he left God; let him rebel, They would not, their King should not compel them: And yet they rebelled against their King, if you will have it translated as it is in your text, for the word is the same. we are charged to give the fairest and softest interpretation of Israels doings; I will deal so friend-like with fern, I could make clear proof, that he has prevaricated in the great and high business of the Lord Jesus Christ, I say, prevaricated: he has made doublings, turnings and windings in a plain path, after the methods of the crooked Serpent▪ he has perverted the holy ways of God; he has prevaricated; you would not take it well now, if I should speak what I know, that he has Rebelled against God, and the King. And yet the word implies so much; for it is the same word you have in the Text, yet I give the word a softer interpretation: I say that fern has prevaricated, and no more, though as a Man in the dark, and that has sold himself to do wickedly, he has done infinitely more▪ he has rebelled once, and again, and now the third time, and means to rebel, for ought appears to the contrary by his Scribble, till he be sent to his own place. But now I know no sober man, who holds That Israel, renting from the house of David, rebelled against Davids God. If the Adversary cannot prove it to bee a rebellion against God, wee are careless what he says touching the Rebellion against man: If the parting from the King, when his foot stands in the path of the destroyer, bee in obedience to Davids God, according to his secret and revealed will, we will not trouble ourselves, though it be reckoned by the Rebellious, a rebellious walking against the house of David: But grant at the last( which will never be granted) That Israel rebelled, yet we must remember this, That which may be called Rebellion in them, may bee pure obedience in us. There is as wide a difference betwixt what Israel did then, and what we do now, as there is a latitude in the power of the Kings of Is●ael then, and the Kings of England now. The Kings of Israel were more absolute Kings, then are the Kings of England, they ruled mostly by their Prerogative royal ( i.e.) by mere power. Our Kings ought to rule by the known news of the Land. We have these laws to warrant our proceedings, Israel not so to warrant their revolt▪ The Law of nature pleaded for them, and what more I cannot quickly tell myself; but it is very notable which wee red, 
2 Chron. 11.4.  The Cause was of God: Indeed the Lord takes the matter upon himself, saying; This is done of me.  A. 
You have explained the first word, say something to the other, for that is necessary, because for and against, these two words, have raised the greatest Question, that ever we heard of in the world until this day.  B. 
It is a great Question indeed, but fully cleared, and easily resolved. Therefore, touching that other word ( against) I have but a word to say more; If ever any Parliament since there was a Parliament in England, did contend for their King, and against the Kings Adversaries, this is the Parliament: I could abundantly clear this, had I time and space: Nay, it is cleared to every sober man, and for mad men no matter; The witness is in Heaven; to Him His servants have appealed; The Lord God of Gods is their witness here, and it is enough; though the Adversary writes books against them, no matter, their Record is on high.  A. 
My memory is short, help it I pray you, and recollect into a short sla● what was last said.  B. 
You may now gather-up all that has been▪ said touching this Scripture into two lines:( 1) That your Scripture makes no more proof, That all Israel rebelled, then that Libnab rebelled: But most clear it is to him that will see, that Libnah did their duty in revolting from him, who rebelled against God.( 2) Grant that Israel rebelled, it does not follow that we rebel; for we walk orderly according to our known laws, and the King goes clear against them; We wage war in defence of the King and kingdom, the King wageth a war which is most contrary to himself, and destructive to his kingdom.  A. 
You have considered me hitherto, a poor ignorant creature, who cannot distinguish betwixt the right hand and the left, in the things of God: and know no more, but that I am ignorant, and therefore cannot discern the things that differ; I pray you( Sir) cannot you give me a rule from those Scriptures you have touched upon( concerning Israel and Libnahs revolt) whereby I may be able infallibly t● judge of Rebellion, so banded to and fro; no body will own Rebellion, and never were there so many Rebels in the world.  B. 
It is very true: I red of a people of whom it is written, That their actions proclaimed them fools to all the world, but they could not endure to be called fools. A spade will endure to be called a spade; but no such traitor as he, who is so, but will not endure to bee called so: nor any such Liar in the world as is he, who will give you the stab if you give him the lye. It is so at this time, There are a people up in arms against God and the King, but they will not endure to be called Rebels: Let that pass for the present, wee will find them out anon, and call them Rebels too. I like your motion well, surely I will endeavour to clear your judgement touching Rebellion, How you may judge of a rebellion against Davids house; briefly thus: Observe narrowly with all your eyes( you have more then two) whether you see men bearing-up stoutly against God, contending with him as if they had an arm like God, treading-downe His hedges, breaking-over His bounds, casting away His cords, saying in effect, The Lord Christ shall not be Lord over us: do we hear and see these things? do we hear men speak blasphemies? do we see men offering violences to all the laws of heaven and earth? do we see this, or do we not? It must needs be answered, We do see it: Then we do see the clearest Rebellion against the house of David: But when I see nothing which I can call a Rebellion against God, no not any thing done that has any appearance that way.[ For to sense my throat against Murtherers; to safeguard my house against Robbers; to fly from the rod in a mans hand,( for his mercies are cruelty) specially when he shall threaten to sting me with a scorpion; to maintain the pearl also, and to pluck it from under the feet of Swine; none of all this has any show or appearance of Rebellion against God, none at all:] And if not against God, then I must not dare to censure it a Rebellion against Davids house; for certainly it cannot be a rebellion against Davids house, but it must be against God first.  A. 
I pray you clear this in the two cases before, and then in our case.  B. 
I am about it, to clear this question here so stiffly controverted in the world, and to show forth Rebellion in its scarlet colour, I will, according to your desire instance in the case of Israels people, and then of Israels Priests, and afterwards make our own case very legible in theirs.  
In the first case, What have we in sight? A rod flourishing before the peoples eyes, and Scorpions threatened, heavy yokes prepared for the necks of Israel, and a little finger menaced to press and set-on upon the peoples shoulders heavier then the loins of a man; this was in sight on the Princes part, who wanted understanding, therefore was he also a great oppressor; 
Pro. 28.16.  and all this clear against the command of God, Thou shalt not oppress( no not) a stranger, much less thy brother; nay, if thou seest an oppressor of Gods people, Thou shalt break him to pieces, that is the charge. What does Israel do now? They see the yoke is like to pinch, and they slip their necks out of it, and away they went.  A. 
Then they rebelled.  B. 
No.  A. 
God says they did.  B. 
You can never prove that.  A. 
His word says they did.  B. 
It does not.  A. 
The interpreter renders it so.  B. 
But without the book, for that Word will not prove them Rebels against God.  A. 
Take the softest interpretation, it proves that they revolted from their King; And if no more at that time, yet tis clear to all the world, they rebelled against God▪ presently after.  B. 
Now you say something, but you can never make it good, That Israel rebelled against God: the context is clear, that not one( True) Israelite,( that set his heart to seek the Lord) not one true Israelite that would rebel against God; they were, 
2 Chro. 11.26  as they ought to be, exceeding tender at that point: For when they saw what way jeroboam went in, a way of Rebellion against his God, presently they left him, and hastened to Jerusalem, there to worship God as he commanded. I pray observe the Chapter, you will find every( True) Israelite fully resolved against idolatry, serving of God after their own inventions; and this will evidence them to be faithful to God, and then you can never prove that they rebelled against the house of David. Their Kings Idolatries and his oppressions, these are in sight, and great Rebellions against God: In the people you observe no more, but, that they were affrighted at the sight of the rod, and hearing of the Scorpions, and so went their way. It is true, here was a judgement which God inflicted upon Reboboam the King, and Israel his people, for the sins of both, no question to be made of that; and there is the first case.  A. 
Let me hear the other explained concerning Israels Priests; I hope I may the better judge of rebellion, when I see their cases both together.  B. 
Indeed if their actions will bear it, the word will: for, as I  told you, it is the same in your Text, they Rebelled, though the Interpreter was more considerate and cautious here: for the resolving hereof, 
2 Chron. 21.  and making clear to you, What it is to rebel, it is necessary to inform you what their King Jehoram was, and what the Priests did. First, and in two words, their King was a Barrabas, a notable murderer, and an abominable Idolater; such a King he was, and the reason is given, he had the daughter of Ahab to wife; a woman of a masculine spirit, what she had a will to do she did, like a Tyrant.  A. 
Was not her husband King?  B. 
Yes, but she was Empresse; he wore the crown, but shee swayed it; he had the name, but she ruled: there was no use of a King, but onely of his hand and seal; the Queen decreed unrighteous decrees, and prescribed grievousness, and the King sealed unto them: And then the King made high places;[ you must not think he hoisted-them-up with his own hand, no more then he did with his own hands kill his brethren; Commissions were sealed, and sent to his servants to that purpose;] and( by prescribing grievousness) he caused Jerusalem to commit fornications, 
2 Chro. 21.11  and compelled Iudab( mark that.) And now you have heard what the King was, and what he did, and who were his counsellors.  A. 
What did the Priests?  B. 
As their King did, all that were vile and treacherous, they willingly followed the commandement.  A. 
But what did Libnah do( as you said) a City of Priests, what did they do?  B. 
They Revolted, in that place; They Rebelled, in yours, as the translator renders it; and indeed some do say plainly, Libnah rebelled to th●s day: So did the Scots four yeares ago; so do we now.  A. 
That was my request, That you would inform me, give me a RULE whereby to judge of this crime.  B. 
I have given it you already, Ile repeat it again; spy-out here( and yet you need not look so narrowly) is there any Rebellion in sight here against God?  A. 
Yes sure, in sight a great deal; for here are horrible murders, abominable Idolatries: and here the crown is laid in the queens lap, who was daughter of Ahab; and a Commission sealed to compel judah to do as the King and Queen did.  B. 
You observe it very well; and that the King walked most rebelliously against his God. But have you observed any Rebellion in the Priests?  A. 
Yes, there is a word implies so much, They revolted, which my Transtatour renders, They rebelled.  B. 
Well, but remember your Rule, and inquire, did they rebel against God?  A. 
No indeed, I find not a syllable that tends that way.  B. 
Then you may be clear in point of Rebellion; If no Rebellion against God, none at all, but all in obedience to God, and his command, then no rebellion against Davids house, I mean against jehoram their King: Tell me( for you shall be Judge) whether is fittest, To obey God, or the King?  A. 
It is fittest to obey both.  B. 
Very true, if both can be obeyed; but if their commands stand at such a distance, as do stand the two Poles, North and South; 
2 Chro. 6.16.  the Temple of God and Idols, how then, whom will you obey now?  A. 
The King of Kings sure, and Lord of Lords; I must obey him, 
Acts 7.  it is a resolved case.  B. 
It was the Priests case.( 2) Consider, Gods command draws one way, the Kings hales another way, which way will you take?  A. 
The way of the upright sure, for that is a lightsome path, the path of Gods commandements.  B. 
It was the Priests case.( 3.) The King forsakes God, God forsakes him, then he blundered-on in the dark path, where was no light, would you blunder after him?  A. 
No, for then I must have fallen▪ and have been in danger never to have risen again.  B. 
I say the third time, It was the Priests case, and the Spirit expresseth it so; And Libnah revolted from under their Kings hand: 
2 Chro. 21.10  Why did they so? Because he had forsaken the Lord God of his Fathers. Can you judge of Rebellion now? are you clear at that point?  A. 
truly I am, it is most clear as is the Sun in the firmament, that the King rebelled against God; and the Priests, in pure obedience to God, revolted from him.  B. 
Tell me one thing more; could you be content to be called as the good Priests were called,( nay, are called) rebels against their King? could you bee content to bee as they, and in their case, so reproved, would you be content?  A. 
Content! Yes indeed could I, and more, I could count it my glory; my glory and Crown of rejoicing, to be accounted a rebel against my King; a Revolter from him, while in Gods account, I am his faithful and obedient servant. It is the greatest honour unto Priests and people, To be Rebels and Traitors in the Kings account, and the greatest dishonour to be right men for his service, pressed Souldiers for his warfare, so long as he Warres against God, and the House of David.  B. 
Well said, it is your case, for it is the very case of all Gods faithful Servants in the world; and this case comes now to bee considered; for we cannot forget our own case.  A. 
I thank● you hearty, That you will resolve me here also; Truly I long for resolution, that I may satisfy my own Conscience, and give righteous Iudgment touching Rebellion in our case. My Iudgment is cleared in the other Cases, but I cannot conceive( it is my ignorance perhaps) how you can make our case so clear, being so different in my apprehension, to both the former Cases: This was Israels Case, They revolted, slipped their necks out of the Collers, as you say, and went their way. They shewed their King the heel, they did not kick with the beele; they did fly from the rod and the Scorpion, they did not contend with their King, to pluck the rod out of his hand. And for Libnah, they revolted from their King; so we red, and no more; we do not red of any Sword held-up against their King. Tell me I pray you, how to judge of Rebellion in our Case, and on whose side it is, for Swords are lifted-up on both sides.  B. 
The Resolution hereunto depends very much upon the resolving you touching that you last spake; You see no violence done by Israel, nor no Swords in the Priests hands: You see violence done by us you think, and Swords in our hands; Therefore if it should be denied, That Israel or the Priests were Rebellious: yet will it be affirmed, That wee are Rebels. But see how you are mistaken! our Case exceeds both theirs in sight: First, Rehoboam shows the people the rod, and threatens the Scorpions; King Charles( for I will speak out) makes his people feel the Scorpions; and his little finger heavier than his fathers loins. His people resist now; whom? They call God to record, They resist the Scorpions, not the King: and notwithstanding all this, they do not rent themselves, nor depart away from the King: but he rents himself from his Parliament, he departs away from himself, and his good people: Yes, and we must add, though it is a sad addition, he is departed from God too; The Lord knows how far( departed) from God, and from all the laws of heaven and earth.  A. 
You have said, and I doubt not but you know what you say, but let me tell you what Doctor fern says touching this matter; this; That ye are desperately fallen from God and the King; but the King keeps close unto God; you fight against your King for a Religion you freely enjoy, out of a fear, and jealously only of a change: And as for your Army, Besides some troops of foreigners, and Papists, and some bands of unwilling Prest men, It has its chief strength from the prevalency of such Sects, as are condemned by the laws of the Land; and so he concludes very gravely and graciously( out of the book he takes his Sermon) with these words; A frantic Religion needs such furious maintenances, as is rebellion.  B. 
Indeed you do not well to quote fern, a stigmatized fellow, noted with his own hands, upon his fore-head for a fool and a Knave both, and it shall be cleared anon, That he is the mouth of the devil too, and can any sober man regard what that mouth speaks, or be careful to make answer thereunto? Yet he may have a return of his words in due place, and the doubt cleared( though none but Swinish men make doubt of it) who do fight for the King, and for Religion, and who against both; and on whose side these Papists are. Now you expect I should say something to the other Case of Israels Priests: It is true, we red nothing of a Sword there; The Priests revolted, and no more; and the King was so wise, as not to sand the Sword after them, to compel them to blaspheme; but had the heads of the Tribes been associated, and sitting in Parliament about this matter; whether the King had power to compel his people as aforesaid: And had their King deserted his Parliament; and taken to him 20000. men, under preten●e of a Guard, but with a full intent to fall upon the heads of Israel; And to reduce Libnah, to his and his queens obedience; had it been so, what would have been done then, I cannot tell myself▪ but I believe, then there had been Swords drawing on both sides, 
I●shua 22. Iudgdes 19.  as well as in Ioshuas time, and in the dayes of the Judges; But this was not Israels case, then, tis ours now. And now I hope I shall be able to resolve your Conscience, and clear your understanding, so as you shall bee able to judge on whose side Rebellion is▪( That is) you shall clearly ●s●e, bear and understand, who are Swine and Dogs; who trample upon the pearl; who blaspheme God and the King: I cannot doubt but to give the clearest satisfaction here, that can bee desired, because you shall have all the helps, that are desirable, for the clearing your understanding at this point; you shall call up all your fi●e wits( your Senses I mean) every one shall give-in their evidence, to the Truth then you shall unite all five into one faculty, so as you shall clearly see and understand, what you do. And because we resolve to be serious, and to speak as the Oracles of God, That the simplo Reader may trust us and believe our report: I charge you before the living God, to answer the truth now, and nothing but the Truth, as you have heard, seen, and understood; So I begin in order, with that excellent Organ of knowledge, your ear, what hear you?  A. 
Blasphemies from one side, I am sure, for I hear Protestations from both, all for God, and to maintain Religion.  B. 
You see now, you have need of your other sences, for you cannot judge by the hearing of your ear: what do you red?  A. 
Proclamations, Declarations, Commissions, and an Act of pacification with the Irish— and English—  B. 
speak out man.  A. 
I want a word whereby to express those execrable—  B. 
What do you see?  A. 
The Laws, Rights and Liberties of the Subject, trampled under foot; I see Cities impoverished, towns wasted, Villages fired, Males murdered, Females ravished.  B. 
Is that all? You see somewhat more sure, you remember the Charge, to speak as in the ears of God; what more do you see?  A. 
I see the pearl trampled under foot also.  B. 
By whom?  A. 
By Swine, for none other but Swinish men will trample upon a pearl.  B. 
Then there be Swine in England: but what do you smell; for I  told you, you should use all your sences in this Case; what do you smell?  A. 

Exhalat opaca mephytim.  Truly the most hellish savour, the most loathsome stench, that ever was cast abroad in the world, worse then the stink from a putrefied Corpes; and it is the stink of the Kings camp, that comes up into our Nostrils. Every mans throat there, is like an open Sepulchre.  B. 
How do you Relish, what you hear, red and smell from the Kings side?  A. 
As the gull of asps to my taste.  B. 
What do you feel?  A. 
I can say little to that, for the murtherers never came within four miles of my doors, but had I a sympathy( as you Schollers call it) of a member, had I a fellow feeling of what is felt, my words would be sighs, and you would see them pointed with tears: Truly, to tell how sadly these oppressions speak to the hearts of them, that are companions with those, who suffer; and how sorrowfully they speak, who are under these oppressions, is impossible, for it is unspeakable.  B. 
Indeed you speak feelingly. Now call upon all your five wits together, and unite them into one faculty; then tell me what you understand touching matters now a daies?  A. 
Truly I stand at a maze: Ah Lord! What contrarieties in things! What contradictions in words! Confusions in deeds! What Blasphemies! What murders! What villainies! What outrages of all sorts and sizes! What bloody— executions! And that you call the pearl( Religion) how do Swinish men trample upon it, as mire in the streets!  B. 
What observation make you of all this? Do you observe, That there are any Dogs and Swine in the Land?  A. 
Yes, multitudes, and that they are Swine and Doggs, who affirm the contrary; and in so doing, do blaspheme God and the King.  B. 
Then you do observe Rebellion in the Land against David and his house.  A. 
I cannot tell what you mean by David and his House; what do you mean by it( Sir?)  B. 
T●e King in heaven, and his King on earth, and his People, his House and household there; do you observe any Rebellion now against David and his house?  A. 
Ah Lord! Observe any Rebellion, say you? I observe nothing else but Rebellions; Rebellion against the Lord God of Gods; Rebellions against the King of Saints; Rebellions against the Lord our King and Rebellions against the Lords anointed.  B. 
You mean the King, do you not?  A. 
No indeed, though he is the Lords anointed; I mean the people of God, made Kings and Priests to God the Father; for such anointed people there was, upon the earth, before there were Kings there.  B. 
Well: who is the chiefest in this Rebellion?  A. 
Ah Lord! You have charged me to speak as the Oracle of God, as in his ears The truth, according as all my Senses have reported to my understanding; and as my understanding has given in their evidence, and now I must answer— Ah Lord!  B. 
Be not afraid, man, let not the terror of a man make thee afraid; the Lord, not I, he chargeth thee to speak as the Oracle of God, and as in the ears of God, speak out man, what you are able to ●ake good; It is for God and his cause, and to stop the mouth of the slanderer: You speak for the King, his crown and Dignity, and for his soul, that it may prosper at last▪ The breaches he has made upon his crown, will not be made up with flattering words; nor will the wounds in his soul, be healed with balm; nor can his bloodshed be wiped-off with a soft cloth, no more then pitch can be wiped off with wool: speak out what you know, who is the chief leader in this great trespass against the Lord?  A. 
Ah Lord! the King is chief in this rebellion against His Lord, David and his house.  B. 
Now look to it, that you can show your evidences, and make good proof; for there are strong evidences against you, Remonstrances, and Manifest●'s, Declarations, and Protestations, all from the King to undeceive the people, and to give them confident assurance, That he Intends the advancing of Gods glory in the first place, The defence of religion in the second place, The kingdoms Rights and the peoples liberties at the last. You understand all this, do you not?  A. 
Yes very well: I have heard, and seen, and red all this; and all this deceived the people a very little time, till the Kings hand declared itself clean cross to his tongue, and his deeds were Contra-Remonstrances to his words: I observe what the Kings Actions have been and are; what is done, not what is spoken: The glory of God, and the honour of His Name, has been pretended, when the most in-glorious things have been intended and practised: And so now, the glory of God was pretended, shewed forth to the eyes of the people, as a vail cast-over the Kings hands, reached out unto the Antichrist, the Pope, and his Bishops, to help them in their war against the lamb: The King has chosen, if not( as jeroboam did) Calves to be his gods,( for this is not so visible, if not so) yet he has chosen such servants as jeroboam did, Antichrists Servants now; Divels then( and no better now) to be his Priests; 
2 Chro. 11.15  he has entertained Irish-Priests, he has taken them into his bosom, bee has done all that was in the power of his hands to do against the Lord Christ, and His hidden-ones, to help Antichrist and all his helpers.  B. 
But all this is for the defence of the true religion: so the King protesteth, and fern says as much, and more.  A. 
I have said already, It is of small weight what the King protesteth, and less what fern affirmeth: The King protesteth the defence of the true Religion; An horrible blasphemy! for who are his defenders? whom takes he to him for to defend Religion? None other but atheistical Ruffians, notable murtherers, abominable idolaters; likely men to defend Religion! And what Religion is practised by these defenders? but what was practised in Queen Maries daies, queen Maries religion; and so the servants of the ●ord, the true professors of religion are persecuted now, as in Queen Maries daies, yet the King maintains the true religion! I say again, an horrible blasphemy, such as was never heard from the beginning upward until this day, That the King intends to maintain the glory of God, to defend Religion, when he puts forth his hand, according to the power in his hand, to dethrone the Lord Christ, King of Sain●●; To trample upon the pearl, to take away the Gospel, the crown of his crown, and glory of his land. Thus you have the sum of what the Senses have reported to the mind, and the result of that the mind has reported to the understanding, whereby to give righteous judgement.  B. 
You are( I perceive) willing to touch as lightly upon these matters, as you could: you have made no mention of those thousand thousand souls slain in Ireland; but there are Declarations and Remonstrances enough touching that tragedy, and who were the chief Actors therein: One act of Rebellion there is, little thought on, or not at all, but it must not be omitted, because I verily persuade myself it was the Source and head-spring from which all the Rebellion of King and people has issued ever since: In a true sense of duty, and zeal for the Kings prosperity, I will goe-up so high as is that head-spring from whence profaneness is gone forth into all the land; The King commanded the profanation of the Lords day, you forget that.  A. 
N●, I thought the Bishops were chief in that trespass; and that you would roll that burden upon their heads anon.  B. 
So I will, for they were right-men for such a purpose; I doubt not but they were his counsellors, they advised him to make an experiment of his power, make his people know he was King, if so be his command could give check and mate to Gods command, then he might rule over men, and do what he listed. Doubt●esse the Bishops plotted and plaited that Garland of May-games, and then persuaded their Lord and Master to crown the Lords day with it: The greatest dishonour and mockery that ever was offered to the Lord Christ, since the crown of thorns was set upon His head: And as the King was counseled, so he did more presumptuously then any ●e●then King before him: For pass over the Isles of Chittim, and see; and sand unto Kedar, and consider diligently, 
jer. 2.10, 11.  and see if there be such a thing: Hath a nation changed their gods, which are no gods?[ or the daies dedicated to the honour of those gods?] But a Christian King, and his people by his command, have changed their God, and His glory: for what? for a thing of nought, lighter then vanity, a morrice-dance for that which doth not profit indeed. Surely the Lord hath smitten His hand at this profanation, so exceeding; for in so doing the King did set his throne above Gods throne; he commanded against the command of God. Certainly his throne is shaken for this, and shall never stand steady and be established, till after his heart be shaken for it with godly sorrow: he has( he does) profane the Rest of God, and has commanded so, doubtless he shall be restless till he be in the deeps for this, as well as for his Idolatry and bloodshed. Here is now sufficient proof, That the King is chief in Rebellion against God; what think you, who is chief in rebellion against himself, his own crown and dignity.  A. 
It must needs be answered, himself; For if he be chief in Rebellion against God, he must needs be the chief Adversary against himself.  B. 
It's very true, but yet I would have you make it as plain to your Readers understanding, as it is plain to yours.  A. 
That I clear thus: he has harkened to evil counsellors, and now he has wrested the sceptre out of his own hand; he has struck the crown from off his own head ●he has thrown down his own throne; he has set on fire Davids house, though he can have no other benefit by it, but to smother himself in the smoke. Ah Lord!  B. 
Sad things indeed: clear them I pray you yet more.  A. 
The sceptre of this kingdom also is a right sceptre, a sceptre of righteousness: The King has thrown judgement and justice out of his hands; he threw away his sceptre, and struck off his crown at the same time, and plucked away the supporters of his throne, the two pillars thereof.  B. 

Prov. 16.12.20.28 25.5 29.14 1 Kin. 7.21  Indeed it is most true which you say, The throne is established in righteousness; it is said twice, nay three times, for the thing is certain; judgement and justice are like the two pillars, Iachim and Boaz, salvation and strength to the King and kingdom. These are( to the throne) as were the stays on either side Solomons throne, or the two Lions that stood besides the stays, and like the twelve Lions which stood upon the ascent to the throne, all and every whereof made for the glory, peace, security, establishment of the throne; such supporters: And now that these are thrown out of the hand, and violence and oppression( to do it) are in the hand in stead thereof; now the sceptre, the crown, the Throne, must all fall flat to the ground, for the Supporters are gone, Iudgement and Iustue. So now you are able to judge of a rebellion against Davids house, and to give clear proof, Who are chief in that trespass: I need not put you to prove now, 
●●●v. 29 12  That all the Kings Servants are wicked, for the wisest of Kings has said that so it is, when the King himself hearkens unto lies, and is made glad with them: Nor will I ask you, whether you observe any Rebellion against Davids house; all this is so clear to the eye, that I will not trouble you to say more about it: Onely I pray you let me know your judgement in that, wherein the eye is not commonly so cleared; do you think that there are no other rebells in the kingdom then they, who are the Kings Right-men, Irish— and English— helpers and promoters of this rebellion against Davids house; are there no more, think you?  A. 
O yes, many more, and I am one of the number.  B. 
Very well, an ingenious confession! but you are not the more rebel because you say so: You mean( I suppose) that you have rebelled against God, you know not how often, and you find rebellions in your own heart: Is it not so, and is not that your meaning?  A. 
Yes indeed, I have rebelled against God, and( in so doing) against Davids house, and the prosperity thereof, and I find rebelli●ns in my own heart s●●●l still.  B. 
Well I verily believe you; Rebellions are in you( you are not in a Rebellion;) you hate them, do you not? you would master and subdue them, would you not?  A. 
Yes indeed, it is my greatest desire, as strong as after the Lord Christ.  B. 
Well said indeed; though you put yourself in, Ile put you out of the number of Rebells: Nay, God has separated you from that rout; take it upon my word he does not account you a rebel; therefore go, count again, and exempt yourself, and all like you: do your senses tell you that there any Rebels in the kingdom, yet professing themselves on Gods side, and for the house of David: These are rebels indeed; are there any such?  A. 
Yes many; I know not how many Rebels there are, yet professing themselves on the Parliaments side; The Parliament Souldiers are not all Saints.  B. 
You speak by a figure, you mean more then you speak; you mean, many of them are as bad as the English— and Irish— do you mean so?  A. 
No indeed, for I understand by all your discourse hitherto, and by the interpretation of Christs own words, that men may be exceeding wicked, as true Devils as Herod was a fox, and yet not as are the Irish— and English— Dogs and Swine, they.  B. 
Truly you say right; but go on and tell me what you mean when you say, that all in the Parliaments Armies are not all Saints.  A. 
I mea●e, there are Devils in the Parliaments Army, who have given too just cause unto the adversary, Doctor fern, to tell us, what is that Religion that the Parliament would by such means maintain?  B. 
Fern shall have a sharp word anon, but tell him now when you meet with him▪ that there were but twelve choice men, chosen by Christ himself, and one of them was a devil▪ There are twelve thousand Souldiers on the Parliaments side, 
Job 6.70  and suppose there be twelve hundred Devils there, yet this does cast no more dishonour upon the Parliament, that there are so many Divels in their Armies, then it did upon the Lord Christ that there was a devil amongst the twelve: I shall anon prove fern himself to bee a devil, and a Swine( which is the worst devil) yet shall it be no reproach to honest men, but a glory rather, that a devil and a Swine is discovered; And here now, I must inform yourself, that it had been a rash Censure in those daies, to have reproached any of the Eleven, because one was a devil; So, nor are you to reproach so much as our Armies, much less the Parliament, because there are so many Devils there;( though indeed, these are a reproach wherever they are) and much less must the wickedness of a few, bee cast as a reproach upon a Parliament; you must consider with all Consideration, what the Parliament intends by their Armies on the Land, and Navy on the Seas, what Intend they by all this?  A. 
Dr. fern Answers you, and indeed it is an offence unto me, These intend to wrest the sceptre out of the Kings hands, the crown from his Head; To alter Religion; To overthrow the established frame of G●vernment.  B. 
Indeed you do not deal fairly with me, when I entreat your answer, such as sense and reason dictate to you, and you answer me by fern, the mouth that speaks blasphemies, the mouth of the devil( as you shall hear presently) yet to give you full satisfaction, I do assure you, were fern as near my elbow, as you are, I would undertake to convince him of blasphemy against God and the King, in the judgement of every sober man; nay in his own Judgement if he dares yield it up to the judgement of God and the Scriptures, which he will never do. And because he will not nor will he come at me, and I am resolved not to come to him; I will deal with yourself, requiring of you to tell me touching this reproach upon the Parliament; What you see, hear, and thoroughly understand: I dedemand of you then, what are the Actions of the Parliament?  A. 
Alas they are too high for me to see into.  B. 
They are not, you can see infinitely higher( to our finite capacity) you can see above the moon, above the Sun too; you can see as high as the highest star, you cannot tell how high you can see: Then you can see the actions of a Parliament; I demand 〈◇〉 the Parliament offered any violence to the Kings person?  A. 
I hear they have, and from his own Pen.  B. 
You cannot tell that, but I pray you, when you are charged to speak your knowledge, as an Oracle, and as from the Oracle of God, do not tell me what hearsay says, a most notorious liar: Tell me what you know; have they not made supplications to him three times, Nay, seven times? have they not petitioned him again and again, and again. To do himself, and his people right, to build up his house, and Davids house the house of his Kingdom, To judge Gods people with righteousne●s, and his poor with judgement, have they not done so? They have, God is witness, and their Consciences too, our eyes also. Have they not been as tender even of his Body, of his soul much more, as of the Apple in their own eye? They have, God is witness, and their Consciences too, our eyes also. Have they not gone backward, and backward again and again, and the third time, to hid their Kings nakedness, which would not be hide? They have, God is witness, and their Consciences too, and our eyes also. Have they not sought all means to fix the sceptre in his hand; To fasten the crown on his head; to establish their King in his Throne, by maintaining Judgement and Justice, the Supporters and Pillars of all this; have they not done so? They have, God is witness, their Consciences too, our eyes also.  A. 
They have not been tender of the Kings Prerogative.  B. 
What is that? Too high indeed for you and I to talk of. But this I dare say, The Prerogative was never more talked of, nor never less understood: Never so strained as of late, therefore never so broken as now, which must needs bee, when there is not a mean betwixt the Kings Prerogative, and the Subjects privileges, to solder them together. queen Elizabeth spake little of her Prerogative; but never had any Prince a Prerogative at more length and more freedom. A blessed Prerogative, which is bounded within Gods limits: and accursed is that from Gods mouth, which will take power beyond Gods allowance, and exerciseth it against GODS Command; but this is above your understanding, perhaps; I will go on in the exercise of your senses; what benefit have the Subjects found from the Parliaments Armies?  A. 
Some of our friends have found very little benefit from some of the Parliament Souldiers, for they have been plundered by them. Indeed some of the Parliament souldiers have committed strange insolences, against the known Laws, Rights and Liberties of the Subject.  B. 
Indeed I am a little angry; you tell me what some have done, and what some have suffered. I have Answered that already. There are some Divels in the Parliaments Army, and they will do like Divels: but my Question is touching a general good; what benefit hath the kingdom received from the Parliaments Armies?  A. 
unspeakable benefits; they have been as a wall about us by Sea, and by Land; by Seas they have shut up the doors and fronteirs of the kingdom, that the beasts of prey might not breake-in: Indeed our eyes give clear judgement in that matter. And had not that Thrice noble general( defamed for his faithfulness in guarding Davids house) had not this excellent Lord been faithful to God, the King, and the State; Then whereas a thousand beasts of prey have thrust-in, and as many instruments of Death, Ten thousand bad thrust-in upon us, as Beasts of Prey into a vineyard, that has neither wall nor ditch, nor any such fence; and so( for the Land) to the eternal praise of that excellent earl, 
judge. 5.9.  and of those Lords and Knights:[ our hearts are towards the Governours of Israel that offered themselves willingly among the people: bless ye the Lord] In Command and Commission with him; had not these discharged their Care, and faithfulness towards Davids house, Then had our Cities all been Ruinous heaps, our towns and Villages had been made Church-yards, scarce large enough to Bury-in.  B. 
Very well, you do see your own preservation in all this, do you not?  A. 
Yes indeed, though I ascribe all to Gods wing over me: These arms have been a means under God, To keep the villeinage from my doors, The murtherers from entering my house.  B. 
You do remember the 12. of November, that Saturday night, when the Wolves thought to prey upon the sheep in London; you remember that, and Gloucester too, do you not?  A. 
Yes indeed, I remember all this, and a great deal more.  B. 
Well, and you do remember to draw forth your soul to the hungry, specially to those who are a guard about you and your house, night and day, you remember that. But now you see plainly the Actions of the Parliament in their Armies( for the Actions and scatterings, of particular men, are not to be put upon the Parliaments reckoning) are faire and specious, I might say, and glorious, for such they are, that have vexed the Adversary to the heart, made them storm like the devil; Nay, they have stormed the devil; and they have been able to bear up against all his storming. But let me crave your judgement in one thing more; Do you think, that the Parliament in their Armies, do but pretend the Defence of the kingdom, their Rights, privileges, and Liberties there? What think you?  A. 
think! I know, That every sober Man, does hearty and indeed intend the defence of his Liberty: Then sure, that is the intent of the Parliaments Forces; They do not pretend a defence of the kingdoms, the defence of their own Rights and Liberties there, and intend to fight themselves into slavery; no sober men will do so, I am confident of that.  B. 
Indeed so you may bee, That no sober men will do so, And yet there are Nobles, Knights, and Gentlemen( they would bee accounted so) who contend with both hands, 
Nequitiae sordibu● imbuta N●bilia po●tenti, V●l. Max. lib. 3. 5.  tooth and nail, to make themselves slaves: But indeed, as you said well▪ these are not sober nor men neither in the Heathens account, but Monsters who will fight themselves into slavery.  A. 
Yet Sir give me leave, I pray you, for the better ventilating and winnowing the Truth, to quote Doctor fern once more, that we may hear how be makes good his Assertion, That the Parliament do but pretend a defence of the subjects liberty, they intend to invade it. These are his words; The Parliaments Armies are continued, and for the maintaining of them, the liberty and property of their fellow subjects is invaded; so that if the question be put, who are those misemployed fellow subjects that these men pretend to fight against? It is plain[ as is the way of the crooked Serpent] they are such as defend their sovereigns power, and rights, the established Religion, and government of this Church and State; their own property and liberty. In a word, such as will not change their sovereign, or the established frame of government. Then the man prays hearty, The God of power and wisdom cast out all counsels, and defeat all designs that are against the restoring of our peace, and the continuance of the rue, reformed Religion. What will you say to all this?  B. 
Nothing; not a word will I answer to a man that nurseth when he thinks he prays,( as you shall see Fernè has done) not a word to him, that goes against common principles: you remember the old Rule, Contra negante● principia non est disputandum: there is no arguing with a man who denies that there are any Dogs and Swine in the world,( for if there bee none in Ireland, nor England, there are none in the world:) no answer to him who denies, that Wolves are grievous to the sheep; and affirms, that sheep are grievous to the Wolves: who denies, that fire will burn; That mad dogs will bite; That Scorpions will sting: we must say nothing to such mad fools, who will contradict the verdict that all his outward senses, ears, eyes, &c. and all the inward faculties, understanding, Reason, Iudgement, have given-in unto him. What? has the King and his Armies made no invasion upon the kingdoms laws, Rights, Liberties? Sensus falluntur inepte, as was said to one, who must not believe his eyes; Can mens estates and lives be taken from them, and more barbarously used then so, and yet not their Rights and Liberties invaded? This is like old Chaucers tale of a friar, whose belly was his god, he would feed upon the sweetest, Mutton, Goose, and big, but a pitiful man! he would have no cre●ture killed for him not he. If fern had not been as one of those dogs and swine, and scorpions, that have so rent, stung, and spoiled the kingdom; nay, if he had not been. I say not, as, but ●●e o● them for he more then looks on the day of his brother; 
Obad. 11.12.  then had he  told us, That the Kings Army i●●●●d the taking away of the kingdoms Liberties, and subjects B●r●h●●ght, for his hou●e had been plundered before this, and more; but the devil will not hurt his good servants, and Right-handed men in the world. And now I had done but that I must entreat you to observe with all observation, That Fernes words make clear answer to a grand and grave Question which is this▪ What is the Religion The King has so often and so solemnly pro●ested to maintain? It is that Religion, which the Kings right-men, his Ministers, and Servants, Papists, Atheists, Robbers, Murtherers, Irish— and Engl h— monsters do defend It is Fernes answer, if you observe his words; Now mark his Prayer, and you will observe, that the Spirit of God over ruled him as he did Balaam, who intended to bless Moab, and to curse Israel: but he did contrary, he cursed Moab, and blessed Israel; so this Balaam has done now; he intended to bless the King, his Counsels at home, his designs abroad his Armies in Ireland and England▪ and himself with the rest, but he has cursed all these and all together, and not blessed them at all. For thus he prays, The God of power and wisdom cast out all counsels, and defeat all designs, that are against the rest●ring of our peace, and the continuance of the true Reformed Religion. We will join with them in the Close saying, Amen, so be it. So let all Thine enemies be cast out, and perish, O Lord, for their violence against their brother, let shane cover them; let them be cut-off for ever: But let them, that love Thy Israel, be as the Sun when he goeth forth in his might. Amen.  A. 
I thank you, you have cleared two things unto me, one from his words, the other from his Prayer:( 1) That the true Religion is but pretended by the King and his party but Popery is intended.( 2) That a wicked mans Curse is to be preferred before his Blessing.  B. 
There is a third lesson, which is very pertinent to, and deducible from our last discourse, which I reserve for you to the last. You do remember you have but the half yet, what your senses have reported touching the Parliaments defence of liberty; That it is a real defence, truly intended and indeed. I took the last first, because I am sure the defence of Liberty is first in the order of our nature, and of time with us. That the Parliaments intentions are the same for the defence of the true Religion, shall be as fully cleared unto you now: And truly I could do it very quickly in a continued discourse, for it is but clearing unto you the Parliaments actions here also, to be faire and well becoming a Parliament; But because this pretended defence of Religion is the grand accusation, wherewith thine enemies have reproached, O Lord, wherewith th●y have reproached the footsteps of thine Anointed, all Thy faithful servants in the Land; because, I say, it is the great and grievous accusation and now we have to do with the mouth that speaks blasphemies, wee must be large at this point. I shall seem to divert from it sometimes, that we may omit nothing which may help to clear up your understanding in this matter, and to stop the mouth of iniquity, that it may be no more a reproach. The blasphemy is but pointed a● in the Title page., It runnes-out at length thus, through the chief part of the book, The Parliament do but pretend the defence of Religion: they intend faction. They countenance Sects and Sectaries▪ Anabaptists &c. such as are condemned by the laws of the land; These are their strength in their Armies, together with Papists,[ O liar!] and their strength in their House▪[ O monstrous!] They inquire after Truth, but at the wrong door:[ not of the Archbishops and Bishops;[ no Ile warr●nt you, not of them that have persecuted the Truth.] nay they do but ask, What is Truth? as Pilate did▪ they do not mean to stay their answer; they are resolved upon the Question, what they are resolved to do, they are pretenders to[ our Bishops] Religion[ Indeed they are not] established by the laws of the kingdom.[ Indeed it is not] but they intend a religion that was never allowed of in the world, unless by such empty fellowes as themselves. There is the accusation.  A. 
How does he make it good?  B. 
Nay there he leaves us, f●r he is no wiser then the devil his master, he is but an Accuser, this servant of his is no more. But that he is such another, even the same, we will prove presently by the same helps, which formerly we have made use of, and so we inquire touching the Parliaments Actions in this great business, The settling of Religion.  A. 
Settling! Why Doctor fern tells you it is not unsettled, it is an established Religion by the laws of the Land.  B. 
You do not well to interrupt me with Fernes fopperies and fooleries: Religion established by the laws of the land! I tell you it must be established by the Law of God, and rule of His Word, or else it will never be established; Besides, you do unnecessarily trouble me. It is cleared already to all your eyes, That Religion is offended, and more, though I will say no more, for I have said enough. We were inquiring touching the Parliaments Actions in this great and transcendent business, the settling of Religion, what they have done touching that matter: or what do they, that they are questioned for notable hypocrites, to be Pretenders onely to Religion, Intenders of faction; what have they done? What do they? It is a necessary Question, and onely necessary, such as onely requires answer at this point: for if the Adversary must aclowledge, That the Parliaments Actions in this business have been, and are faire, well becoming a Parliament, then I will affirm before the face of heaven and earth, That fern accusing their intentions, is a most malignant wretch, a child of Satan, an enemy to all goodness; nay, a devil, the very mouth of the devil, as sure as a true Minister of Christ is an angel of God, and the mouth of God, so sure. And now if it could be, I would summon up fern, this adversary, or the devil himself to come up now and appear in this case, and in this accusation; and I would adjure him by the Living God, who has given life and being to His Creatures, a Tongue, Reason and Iudgement, to tell us what he has seen( I do not say what he has heard, though I durst put him upon that evidence) but what he has seen in the Actions of the Parliament touching this matter; and as sure as I breath, I do nor say J live, none but God says so, as sure as by His providence over me, I do now breath, so sure I could silence the devil now as David did silence that evil spirit in Saul once. But because this cannot be, I will deal with my sober man, and reason out the case with him as fotmerly I have done, requiring of him to tell me with the same regard to his words, as he, has who knows he speaks them not so much to man, as in the ears of God, to tell me what he has seen, heard and understood, touching the Parliaments Actions in the carrying-on this great work, the establishing Religion by the Law of God, and rule of His Word; tell me what you have seen, heard and understood?  A. 
This, whereunto all my outward and inward faculties of body and soul give me the clearest testimony, that they have enquired of The Lord touching this matter upon their beds, and in their closets.  B. 
That's well; if God is to be inquired of( as indeed we ought to ask at his mouth in every business) then in this business; But now you must not say onely but you must prove what you say, because we have to do with a Dlv●l, an Adversary indeed: how can you tell that they sought God upon their beds, and in their closets for this thing?  A. 
You will not require of me further then a judgement of charity; for the certainty God knows, who sees in the dark, and rewards ope●ly. And yet I must not walk by sense onely, though this my sense tells me, they have commanded praying and fasting; they who have commanded this from others, as Hester did, will fast and pray too, and not in the Assemblies onely, but upon the bed, and in the closet: so I judge; and this I know, when the adversary has been cursing, and blaspheming, they have been praying and praising: when the Adversary has been plundering and spoiling like Beasts of prey, they have been fasting; and all this I have seen, felt, heard, and understood.  B. 
Well, but you do understand also. That they inquire about Religion, mainly to find out The right way of Gods worship.  A. 
Yes, that is all, if God be worshipped aright, all is right.  B. 
But do you think that the way is easily found out?  A. 
No, for if so, what need seeking to God by prayer and fasting?  B. 
Yea, but when I ask whether an easy way to find out, my meaning is, Is it not a very intricate and perplexed way, hard and difficult to find out?  A. 
No sure, I think, for it is the Church way, an holy way, strait and direct forward, no by-path, no turnings and w●●dings in it,( ever the way of the crooked Serpent) paved out by The Lord Christ himself) though the stones and way-markes are somewhat worn out as the figures in a dial by the storming-ha●le and rain) certainly it is more easy to find out the way, then to walk in it, because it is a strait way, and direct, and we are very prove to turn upon the right hand or the left. But now wee are upon this holy way, the way of Gods worship, I pray you let me ask you in passage, what are your thoughts touching the Independent way?  B. 
Truly I think this word Independent is an unhappy word, and not proper, but I know the way is an holy way, and they that are for that way, understand their way to the City very well: I am confident also they mean no other way, but that you were speaking of a Church way, an holy way, strait and direct, paved out by the Lord Christ himself, and trod in by the best servants that ever the Lord Christ had upon the earth: For in their desires they follow Christ, and though hand passibus aquis, yet not willingly would they swerve from their Lords foot-steps, no not a hairs breadth. But you have prevented my question all this while. do you think That the Parliament are fit and comp●tent Iudges of this way of Gods worship?  A. 
Truly I think yes; there are great Lawyers and great Divines there, and these great men are good men too; and why may not they be all fit to judge of this way?  B. 
I pray you consider, There is a great darkness upon the spirits of men, which hides from them the things of God. There is a vail, as over Moses, so over the things of Christ and way of His worship, which all the hands in the world cannot remove. We must grant also, That the way of his worship and service has lain as a path not used, quiter neglected and over shadowed by, I know not what accursed things, the inventions of men, I am sure, and thereby hidden from the eye these( I know not how) many yeares. Besides, there are many Offices belonging to the service and way of Gods worship, and it is a hard and intricate business to find out what these offices are; who are fit, and what graces required for the filling-up of the office, as the word is; so as the officer may make full proof, 
2 Tim. 4.5. {αβγδ}.  That he is completely fitted for the full discharge of his Cure or Office. Therefore, under correction, I think that the Parliament are not competent Judges of those matters.  A. 
Now I bethink myself, I must grant so much, for they grant it themselves; They have called together Divines, learned men, from all quarters, to inquire of them concerning this way. But now I must put in a word, and tell you what is said touching that matter also; The Parliament has called together men of their own mindes, as factious as themselves, and have left-out those honest men the Bishops.  B. 
They call God to record upon their souls touching the former part of the accusation, That it is most false; The good( who onely are charged here) had a single eye to Gods glory in their choice. And for the latter part of the accusation it is false too: some Bishops were chosen( though the unfittest men in the world for such a work, The settling of Religion, who have unsettled it altogether, whereof in due time) but they came not. One came and sate there till he saw the Assembly would go on in a way cross to the Bishops way, so away he went his own way, though so near the end of his course. And there were episcopal men too, more then enough, which have shown themselves. But all this does prove and set-off the Parliaments Actions touching this matter, to be as faire and as comely as could be expected or desired. They inquired at Gods mouth: there is the point. Then called an Assembly of Divines from all quarters of the kingdom, to inquire at their mouth. I would ask the devil now what could they have done more that they have not done? They have made their choice with a single eye for ought appears to the contrary. But if every 12th man in the Assembly now were a devil, yet the Parliament stands clear in the judgement of every sober man. But what a choice have they made? What an Assembly have we? Such an Assembly as is the envy of all the malignant over the Christian world. Such an Assembly which is the But and mark at which the devil, his Bishops, and servants all over the world, do shoot their arrows, even bitter words. What think you of the Assembly now?  A. 
Past all question, if the devil and all his Bishops and Servants do hate them, do shoot at them all their arrows, as at a But, then they are the excellent of all the two kingdoms.  B. 
You conclude very well, for as Davids delight was with the Saints, the excellent in the earth: so is the Devills hatred and envy toward them, a clear testimony to that excellency in them. But now you do reserve all due honour to other of Gods Ministers, excellent men also, for all cannot be of that Assembly?  A. 
Yes sure; but I pray you keep to the business in hand: tell me, what have the Assembly done? what have they settled?  B. 
Indeed these are saucy words. What have they done, and what have they settled? Though this is not to our business neither: yet Ile tell you first, They have set a day apart to seek God. What think you of that?  A. 
It was a good beginning, but what is that to me?  B. 
What is that to you! Indeed you should bee chid: Is it nothing to you, that they have sanctified a fast all together, 
Ezra 8 21. ( what they have done in private I cannot tell) that they might afflict themselves before their God, to seek of him a right way; is this nothing to you?  A. 
No, nothing to me, it is for themselves.  B. 
That's true, for themselves, but they are not for themselves; They sanctified a Fast to seek of the Lord a right way, as for themselves, so for you and me( for us); yea and for our little ones too, and for all our substance; do you mark that? All our good, all our concernment, all our substance depends upon this seeking a right way of worship: Can you tell what they have done now?  A. 
No.  B. 
Ile tell you: They have done that was never done while there was a Bishop in that assembly: nor never would have been done had there been a Bishop there now; They have got up their hearts to God, they are professed seekers of Him, and at His mouth; And what have they obtained? A framablenesse of Spirit; Spirits framed to, and intent upon their work: Is this nothing, or is it nothing unto you?  A. 
I spake weaklie, yea wickedly, I will do so no more. Yet give me leave to ask you, What hath the assembly settled?  B. 
I will not give you leave to speak of settling in this unsettled time, which will be yet more unsettled,( it is much that they have found out a way to settle and fix their own spirits heavenward) till Bishops are rooted out, and their established Religion cast out and gone, speak not of settling till that be: expect now a continuance of the earth-quake, and bless God that they are in a right way to settle all at the last, and wait with patience: We have seen things we looked not for, great and terrible things to the adversaries of the Lord, gracious and glorious to His Friends and Servants, as was the turn●●g Jordan back. bless we God for what we have seen, and we shall see greater things then these, even a glorious Reformation, doubt it not. But do not think( though nothing is impossible to the Lord) that a Nation shall be converted at once, that all can be done in a day; that matters concerning the true worship, so out of frame, can be brought into frame in one month: Rejoice, and be exceeding glad, that there is a framablenesse of hearts, and of words, and of actions, towards this holy way, that they are all of one lip, and have all one shoulder. I should go on in this diversion from our main purpose, but I recall myself, and demand of you, for that is to our purpose, What have been the actions of the Parliament wherefore they are accused, To pretend the defence of Religion, and intend faction? Tell me, what are their actions now in sight, and before the face of the Christian world? The adversary has reported as you heard, tell me what you can report, according to your evidence, from what you have seen, felt, heard, and understood?  A. 
That their actions are faire, becoming a Parliament, as white and pure as is the snow in Salmon, for ought I can see, hear, or understand to the contrary: I speak it from my heart, as in Gods ears.  B. 
You have said right, for the Parliament considering they were to consult, and to determine de ardui● regni, concerning the high matters of Gods kingdom, the way and rule of His worship, considering this, they afflicted their souls to seek of God the right way: He bad them call an Assembly of Divines, to hear, and consider matters, They did accordingly; His Ministers assembled themselves, and they are Seekers too( I meddle not with particular men, or particular actions;) I say the whole Assembly are seekers for this matter, for flesh and blood cannot reveal this way of worship; They are Seekers unto God night and day, that he would led them, and carry them in His hand to the end of their work. till He has perfected His work in them, and by them, for His people, Amen. What say you now?  A. 
I aclowledge most hearty, that the Parliaments actions are faire and lovely, every way becoming a Parliament, they are in sight shining, exceeding white as snow.  B. 
hear your Less n now, and apply your heart to it: When you hear a mans words, that these are as becomes a Christian; you see his actions such also as becomes his profession; his whole deportment as adorns the Gospel;( you must weigh him wee call man, as you do gold, with Allowance, for he is light upon the balance) but when you hear and see all this▪ do not you come in with your If now, and with your But; The actions are good, if the heart were not evil; but the mans heart is rotten, his intentions nought: As you regard your name, your profession, your honour, do not do so: If you deal so with your brother, you deal with him as the devil has done with job, and as fern has dealt with the Parliament; observe your Rule, You must make the fairest interpretation of your brothers actions, says Master Perkins; and it is very notable, Your brother has done thus and thus, very soul actions, but evermore make the fairest interpretation thereof, thus; Such and such are his actions; what his intentions were I cannot tell; nor what I might have done, bad I been under his temptations, I cannot tell that neither. This is a faire interpretation, cast( as a vail) over a foul action: But now( for I will repeat it again) are the actions faire, lovely, as becoming a Christian, are they so? And will you say now, that his intentions are foul, if you do( you will not say so) but if you do, I will say you are a devil, and that is the sentence I will now pass upon fern. The actions of the Parliament are faire and lovely, as becomes a Parliament, who fears God, honours their King, loves their country; fern accuseth their intentions now: I call God to record now, and all His faithful Servants in the world, That fern is a devil, a Satan, an adversary, an accuser of his brethren; he sees their actions are faire, yet he says their intentions are foul; he is an accuser of his brethren, he must be cast out, according to his prayer, his Curse rather: And so I have done with him, and God give him grace to know what he has done. Amen.  A. 
I thank you hearty, Sir, for your good lesson, I hope I shall remember it, and judge no mans heart but my own.  B. 
Yes that you may, you may judge anothers mans heart; when you hear corrupt words still, and see foul actions still, or mostly such, then you may judge the heart to be yet more corrupt and filthy: when you see a winking with the eyes, a speaking with the feet, a teaching with the fingers, then you may say the heart is nought, 
Prov. 6.13, 14.  frowardness and misthiefe is there, for all this makes a commentary upon the heart, and you may red a commentary, may you not?  A. 
Yes sure, I may red a commentary, but there can be no clear Commentary upon so dark a Text as the heart, it is the darkest of any in the world.  B. 
Very true, yet there is a commentary plain enough as aforesaid, which gives you a clear light into that Text; for example, you may red Fernes heart legible in Text Letters, that frowardness, mischief, malice, is there, and that he is a very devil, and all this you may judge without breach of charity, for you red it in Text Letters.  
I will give you now the thread of all our discourse hitherto, that you may wind-it-up together, and see your way in and out: Your judgemet● is cleared in point of defence, That Religion is to be defended with the sword; Israels cases are resolved, and they are quit of rebellion, and so are we also; you can tell yourself, and make report from all your senses, who are dogges and swine, who have trampled upon the pearl, who have rebelled against Davids house, and have blasphemed God and the King; and you see clearly with all your eyes, that the Parliament do really and indeed intend the defence of Religion and liberty; you have your lesson too, and are able to red the darkest Text by its commentary, and you can make clear proof to all the world, that fern is a fool, a Knave, and a devil: There we left. But I pray you let me ask, do you remember all this?  A. 
Yes indeed, very well, I thank God and you, you have so cleared it unto me that I cannot forget it; you have taught me to make use of all my senses, these have put it to my understanding; my understanding hath put it to my memory, and there it is fast, as under lock and key.  B. 
It is very well, and fit it is to make use of all our Powers outward and inward; God has lent them us for that end, To inform us what is the good way, and then to fix our foot in it, and make us stable, it is a stormy time, it will try us what bottom and foundation we have, and what constancy of spirit; we see now many tack-about, and take a contrary side, wheel away to the King; because there is preferment in that way( as they call preferment now a daies) The scholar, if he will be a right man, shall be made a Doctor; The Gentleman a Knight, a Knight a Lord, and the Lord an earl; A trap, a gin, a snare to catch Woodcocks! But I pray you make use of your senses still, do not put out the light, that will come-in through those doors; And remember, what gain is it to sell ones soul for some preferment, and honour in the world, if it could be had now; what gain I say, to have the favour of a King, with the dis-favour of the Almighty? What gain to be a Servant to mens lusts, and a slave to the devil, slighting the service of God, wherein is perfect freedom? Pray you consider of it, and this with it; That it is the greatest honour now, to be the Kings Traitor; the truest obedience, to be accounted a rebel against him; and it is the greatest dishonour under the Sun, to be a right man for his service, to stand with his loins ready gird, ears bored to receive and do his Commands; and so now we are quit of rebellion, your judgement is cleared, Is it not?  A. 
Yes but.  B. 
Yes and but; speak out man, are you not satisfied?  A. 
No, for me thinks still, ye resist the King.  B. 
See what you say! We cannot contend with Dogs and Swine, we cannot resist Scorpions, but wee must resist the King ● for the King sets on the Dogs, and Commands the Scorpion to sting us; and we cannot resist one, but we must resist both; is not that your meaning?  A. 
Yes sure.  B. 
Then wee must let the Dogs fly in our faces, and the swine trample upon the jewel, and the Scorpions sting us to death; we must suffer all this, must we not?  A. 
Yes, the Primitive Christians did so, they were Passive still; being Reviled we bless; 
1 Cor. 4.12.  being persecuted we suffer it. Look you here! There is the other Scripture, which assureth us, that the Primitive Christians did not Resist.  B. 
True, for how could they resist, they had not any considerable strength on their side( which was in sight) and, which was the want indeed, they had not the Law on their side to warrant their strength, and to put it out: If they served God according to His Word( which they would do,) if they prayed, if they walked humbly before Him,( which they did delight to do, 
Humiles sunt, hoc volunt; infirmi sunt, infirmitate laetantur, Salv 8. ) then were they torn in pieces: I cannot express how cruelly they were dealt withall.  A. 
And was not the Law open to them? could they not have recourse thither?  B. 
No indeed, all this the adversary did by the known( imperial) laws of the kingdom: Indeed sometimes the laws were too short to beare-out their wickedness, but then they could eke out the Law at their own pleasure; for when they found not a Law to justify what they did, they could find out a Law to do what they listed. Blessed be God, it is easier with Christians now then in ancient times; the Primitive Christians lived under those, who would be absolute Monarchs, and ruled as they listed; Christians now are subjects to Kings who are subjects also to God and His Law, and stand as fully charged by the Oath of God to govern his people by law, as his people stand charged to obey by law.  A. 
But if the King break his Oath, is that a warrant for the people to break theirs?  B. 
No, they will not break Oaths, those firm bands; they never took an oath to yeeld-up their throat to Murtherers, nor to suffer dogges to rent them, nor swine to trample upon their jewel; they never took an oath to obey the King, farther then he obeies God; they never swore obedience, or themselves slaves to the lusts of men: Gods people know what power they must obey, a lawful power; and what they stand charged to resist, a lawless power, given-up into the hands of the most violent and bloody men, dogges, swine and scorpions; these they must resist: If the King now will not show himself King in the exercise of Kingly power, but will give forth his hands to Swine, and Dogges, and Scorpions, the servants of the Lord will draw their hand from him, that they may not partake with him in his sins, and in his plagues; Their vows are upon them, they have taken the oath of God, that they will approve themselves good subjects to His kingdom, faithful Servants to his Church.  A. 
At, but subjects must approve themselves good subjects is their King, faithful servants to him.  B. 
So they have done; no such subjects to their King, as those who subject themselves to the law of Christ; none serve their King so faithfully, as do they, who do so serve their God: I should tell you a long story here, but you shall have the marrow of it only, 
Trip. Hist. lib. 1. Cap. 7.  the result therefrom; Constantius would feel the pulse, and try the temper of his Ministers, how loyal and faithful they would approve themselves to their only Lord, and his deputed Vice-gerent: And he found some of his Ministers, such as were our Bishops all, very Weather-Cocks, or Tide-Boats, turning with the wind, and running with the stream( which they thought turned;) Constantius observing this, discarded them every one; thrust them from his side, and out of his Court, using these words; They will never bee faithful to my Person, who are unfaithful to their Master and mine: It is a resolved Case ever since there was a King upon Earth, He that Rebels against God, and is a Traitor to his Church, was never good King, nor good Subject. Therefore we conclude, when the King falls away and Rebells against God, all good Subjects must fall from him, they must revolt from him( else they are not good) as the good Priests did from a Rebellious King, 
2 Chron. 21.  who Compelled Judah to walk contrary to God, and so to rush-on upon the Sword in the Angels hand, as you may red at large.  A. 
It is not much to the purpose, and little to my satisfaction; I understand your opinion is, That the Primitive Christians were Passive, they obeied by sufferings( for that is an obedience) but their suffering was forced, because they must: I take it, That's your opinion; and that, if the Christians had bad strength or power one their side, then they had resisted; Is not that your opinion?  B. 
No, indeed, it is not; you do not understand me fully, you do not take all my words, and yet they are but two: I mentioned Power and Law both; I pray you take them together, so they will do us good; If you take them severally, you destroy the Truth; Power without Law, is as King without Reason; Law without Power is as a King without strength; If you divide these, Ile tell you what I think: that the Primitive Christians would not have resisted their Lords, if they had had no more but power on their side. But this I know, had they had power& law both( for there is their warrant) on their side they would have resisted; they would not have endured those insolences, Those tre●dings down by the foot of pride I am confident of thats truly there is so much said, and so fully for the clearing of this, that I know not what to say more; To say more, is but to say what has been said, over and over again, so I have done.  A. 
Nay, I pray you hear me, while I tell you what a learned Divine( for I think it is he, 
Th. At. Rothe●am.  that has discovered a den of Thieves)  told me in reference unto this Scripture; The Sword says he, is one of Gods sore Iudgments, so are wild Beasts; God has now a design upon the whole land, To destroy some, to correct others, and to purify a third sort as in the fire, The King( some are so bold as to say) as the vial of Gods wrath: and the Rebels the hands of the King;( some call them wild Beasts) grant it to bee so, yet the Parliament and their party do rebel against God and the King, in making any resistance; for indeed they do oppose the great design of God, which is, To punish and correct us for our sins, by the King, the man of his hand, wherewith God will execute the heat of his displeasure against a God provoking people, what do you say to this?  B. 
I will reply nothing to such a fellow; if it be he that discovered the den of Thieves, he fell foul upon the Covenant, and  told a Kinsman of mine( a man in yeeres, but a child in understanding) That he might take the Oath of God, 
Gen. 34.23.  as the Sechemites did take Circumcision, with references to their private wealth: So he might lift up his hand, and subscribe his Name with Ifs and butts, with reservations and by-respects; So he was assured he might do, 
A conscientious man may scruple at the Covenant and refuse it, but he cannot advice as Rotheram has done, and be an honest man.  and he rejoiced That such a Discoverer of Thieves, was of his mind, as wise a man as himself: But I did assure him upon that assurance he gave to me, That Rotherham his ghostly Father, was the most notable thief in all the Den; he gets no answer from me; But go you and say thus unto him. A mad dog may fly at your throat, a viper may hang upon your hand, A den of Thieves( now you have discovered them) may break into your house, Rob and spoil, and murder you and yours there; if so it fall out, you can consider, It is for your sin; God is just, you must not stave off the Dog, not shake off the Viper not resist the Robbers, tell him so.  A. 
Indeed I will not, I will not exalt folly; I will not declare myself to bee a fool or a Knave before all the Congregation; doubtless so the Person will account of me, and call me so too, if I should speak unto him in your words; That he must give his throat to the mad dog; his hand to the Viper; open his door to the Robbers; doubtless he would call me fool and a knave too, for saying so.  B. 
Very well, the person has answered himself. Now because you have made some Discovery here of a notable thief, the chiefest in all the den; Ile give you some advice; do not harken to such fellowes who oppose the Covenant, reject them, and their opinion: do not let will rule thou, but reason, refined, and rectified by the Rule and Will of God▪ which will teach you to serve God, and His providence; to hold fast the truth, and contend for the Faith; very nature will teach you in other matters to resist the devil, to stave off a Dog, To shake off a Viper; To drive from you those Swine, To resist Scorpions.  A. 
I am fully resolved, and it is in the purpose of my heart,( The Lord who put it there, keep it there) To renounce my own wisdom, and 〈◇〉 follow no guide farther, then I can follow him with mine eye, and see clearly, That he walks by his rule. I am persuaded now that it may be said of the wisest man upon the face of the earth, that if he be his own teacher, he has a fool to his Master.  B. 
Well, but before I conclude I shall command your answer to a very grave Question, whereunto I make way thus: There are but two sides or parties in the land, The King and his party, The Parliament and their party; A cursed division it is, and cursed are they that have divided them, though indeed, and in true construction, the King in his political capacity cannot be divided from his Parliament: But we see the rent, and so it seems to be now, and these two sides and parties stand with swords pointed each at other; This is the Question now, Who shall have the day or victory?  A. 
Alas, why do you ask me such a question, I cannot tell what to think; this I know, 
●ella geti nullos placuit habitura triumph●●.  who ever shall have the victory, neither shall have the triumph.  B. 
You are mistaken now, that side which has the victory shall have great cause of triumph too( in the Lord): but answer my question, Which side shall have the victory?  A. 
Indeed I cannot tell; I can tell that the Parliaments sword stands p●inted against Dogges, Swine, and Scorpions; but I consider the strength that Dogges have, especially when they are mad; and what tumults Swinish men make when they are drunk with rage; I perceive what is the force and fraud of Serpents; I consider also withall, how they multiply upon us like fishes: these Dogges, and Swine, and Scorpions, are scattered through every quarter of the land, and yet conjoined and folded like thorns together, and all to make the house of Esau a flamme, and the house of Jacob as stubble: Therefore in my eye the Parliament and their side are small, and( in my apprehension) their case was more hopeful two yeares ago then now: Then I thought God would end the war quickly, He would thrust-downe his ad●●rs●●●es, and lift-up his friends suddenly: But now when we seem to set our faces beavenward, and to come-up to Gods terms, He seems to go back, the breach seems to be made wider, and the Scale turns in sight to the Kings side; for all the Irish— and the Divels with them, are laid upon the Scale to outballance the Scots. Indeed I see little hope, Friends are few, and enemies are many, and increase every day: hear you not what droves and herds of Beasts( of prey) break-in; I say not well( break-in) are called-in, and answer their call every day? And our brethren the Scots, our strong arm whereon we lean, these are not come: Come they will, that is sure, for however they are blasphemed, none so faithful to God and his cause as are they: but they will come too late sure, all will be lost first. And so I have formed, and shaped my thought unto you, but your judgement is more cleared in these matters, pray you what think you?  B. 
You shall hear, not what I think, but what I know; but I must chide you first, and myself more hearilie: How do we walk man! by sight, and so wee speak what lieth uppermost: we say  
1. That dogges, and swine, and scorpions, are scattered through the whole land, and yet are folded together like thorns, to do mischief. No strange thing, the Church has ever been as sheep among wolves, yet not devoured; and so the right hand of the Lord has been magnified in their preservation.  
( 2.) See ourselves speak, adversaries we say are strong, friends weak: indeed we speak as fools speak, and falsely; the contrary is true; The adversaries are weak, and Gods friends are strong: It is a resolved case, They are weak as water, as a do without a heart, who have provoked God, though in sight as strong as goliath, and as completelie armed as was he Cap a pe, as wee say, from head to foot.  
( 3.) Observe how wise we are! we thought God would have ended the war quickly: Who bad us think so? we have been warring against God, we have walked contrary to Him all our yeares, and we thought He would walk contrary to us but one year. We thought the Lord would but suffer the fire of His wrath to kindle upon us, and no more, he would put it out presently: Who bad us think so? Not the Lord, nor His Word, nor His Servants, that speak as the Oracles of God; for is our dross and our scum so small, that a small fire of short continuance will serve the turn! We have been breaking His Law these( I know not how) many yeares; we thought the Lord would make a breach upon us onely, and make it up presently: We are fools for thinking so. we have been grieving His Spirit( by our lying vanities) I know not how long, yet we thought the Lord would grieve our Spirits a month, and no longer, He would comfort us the next month. we took away the Day of His Rest, we profaned that Day, never people did as we did; yet we thought the Lord would make us restless, He would disquiet us but a very little while: Surely these are vain thoughts.  
( 4.) See how ignorantly we speak; God goes back! God does not go back we go back; we change, there is no change in God; what He did last year, and this year, are the same He decreed to do before the worlds were in being: We go back, God goes forward, and carries on His work like a God in all His peoples sight.  A. 
Say you so! But I  told you the breach seems wider; There is a firm union betwixt the King and the— Irish; and you know what follows, our burdens are like to be increased.  B. 
If we poor ones could harken,( but we cannot for anguish of spirit and cruel bondage) if we could observe, here were the best sign that ever was beholded since Israel was in Egypt; for as then, when the Task-masters rage increased, bricks and burdens were multiplied, Moses came; so it will be now, when the Irish are called-in, now God is called-in; they hasten, and God hastens,( what to do?) To get himself a Name, and an honour, as then, so now, over this— Egyptian host, them and their King: It is so, but our eyes are closed, our hearts shut up, therefore are wee so mistaken and so disheartened. The Lord Christ prophesied of these very times, when kingdom shall rise against kingdom, when His people shall be hated of all for His names sake, 
Luk. 21.10.17.  when the dayes of vengeance will come. Let me ask this question; What do we now?  A. 
Ile tell you what I do, let others answer for themselves: I do nothing but sit still and complain of the Rebels.  B. 
You do not answer me to my mind, and so you put me to the trouble of another question, upon this supposition; Your neighbour lets loose his masti●e-dog upon you, the dog does like a dog, flies at your face, and bites off your nose, you complain now, of whom? that is the question.  A. 
Of my neighbour, upon just reason.  B. 
You say well; and for the very same reason should you complain of yourself, and your own rebellions; for your rebellions have called these Rebells in, and given them power over you. But to my former question, you see the times the same that were prophesied-of, my question is, What is your posture now?  A. 
My heart failes me for fear, my countenance is cast down, I am in no good posture of defence.  B. 
Indeed I thought so; I see my own posture, and the posture of the Nation in yours; most contrary all this to what should be, and to what the Lord chargeth us to do. Our countenance is cast down, we are charged to look up; our head hangs down like a bulrush, the Lord commands, saying, Lift up your heads. We expect now destruction upon destruction, the Lord Christ bids us expect now deliverance upon deliverance, for great troubles evermore have ushered them in. See( I pray you) this is the good word of the Lord, When these things come to pass, then look-up, and lift up your heads, for your redemption draws nigh. See again, how good the Lords words are, and how contrary our hearts and their posture are unto them, for  
( 5.) We say the Scorpions come flying-in upon us, here they are, and there they are, like an Adder in every path; and now the Parliament( I mean still all the faithful in the Land) shall be destroyed: fools! nay worse then fools, we are right Barbarians, no better; for our thoughts are as theirs were; 
Acts 28.6.  The Scorpion fastened on Pauls hand; the standers-by saw that, and they looked when Paul should have swollen, or fallen down dead suddenly: 
Vers. 6.  These were Barbarians; And what are we? We see these Scorpions fastened upon the Parliaments hand; now the Parliament shall be destroyed, think we; our thoughts show what we are; the Parliament shall do now as Paul did then, they shall shake these venomous beasts off their hands into the fire, and they shall feel no harm.  A. 
do you think so?  B. 
I said I would tell you, not what I think, but what I know: I know it shall be so, as sure as the Lord our God is Lord over the Lords of the world; so sure as the King of Saints is King over the Kings of the earth, so sure. But I shall impart no more of my knowledge till we have chid our hearts more.  
( 6.) We said, the Irish come in apace, and our hearts mis-give us: We must chide our hearts, and say, it is not onely just, but good it should be so: For Gods people have contracted much filth, they are grown soul and nasty: Indeed we should welcome these Scullions( as sent to us from God) whose end is by them to scour and whiten His Church: Amen. 
Dan. 11.35.   
( 7.) We rise and fall, as our friends stand, and our helpers come-in, as appears by that you spoken even now concerning the Scots: I pray as hearty as I can, The Lord bless the Scots, They have appeared for the Lord always, as His matters have required: Now, the same Lord appear to them, and for them, and in them; let not any of them, that have engaged themselves in their Lords quarrel, let n●● o●e of them want an Advocate with the Father; They have set their affection to the cause of their God, now the Lord set his heart upon them, and every one of them that have so done, and bless them as He did His servant Abraham, make them and their house a blessing: Amen. But they cannot be a blessing unto us for mighty Reason.  A. 
Ah Lord! not a blessing to us; why do you say so? and what is your reason?  B. 
I have no other reason but from your own mouth, and that is a mighty reason: You said, that the Scots are our strong arm, and we lean upon them; then I say, they cannot be a blessing; wee may call for their hands, and use them, but we must not make them our arm: we must chide our hearts off this arm, and bring them up to fix and lean on Gods Arm, if we look to be held-up. Judge you of this matter, supposing your case, this: You lay all the bulk and weight of your body upon a reed, which the least puff of wind does bend▪ will your strong supporters( your legs) do you any service now? you know they cannot. It is so, if we make flesh our arm, if we lean thereon, the everlasting arms withdraw themselves from unde●neath; and they must fall, who have not underneath the everlasting arms. But what weak hearts have we, because still leaning on the arms of flesh, therefore how floating up and down, as the ebbing and flowing waters! If the arm of flesh be strong we are strong; if that be weak, we faint: The Lord help us and stablish our hearts, Amen, that He may bee our arm whereon to lean; and then bring-in our brethren▪ as upon Eagles wings. Amen.  
8. We said in our hast, Help will come too late: Wee must chide our hearts for saying so; Help never came too late unto the Church, it comes ever in the fittest time, in season.  A. 
But( Sir) though you will not tell me your thoughts Ile tell you mine, such as fears and terrors round-about have shaped them; these are my thoughts: That if the Lord does not deliver us this year, we shall be all destroyed next year; the sword must eat us up or the famine: It must be so, there is little hope it can be otherwise.  B. 
Indeed you must be chid It will be so, and, It must be so: How do you know the thoughts of the Lord? I do assure you, that in the very same year which starre-gazers thought would prove the most seasonable year to the world, the flood came, and swept the world away. I confess we may make shrewd and sad conjectures, and just cause there is of fear, when we look into ourselves, and abroad into the world.  A. 
So say I too; I judge of what will be no further then ●●ason and sense assures me: The robbers are in every field, and so mischievous they are, they take away whole Te●mes at once, and what they cannot consume they spoil: The husband-man cannot sow, then I am sure he cannot reap; there must be a famine next year.  B. 
Truly you should bee dealt sharply withall; can you tell what increase the Lord may give to those places, where these Robbers, spoilers, mischievous villains, have not come? I pray you consider, The servants of the Lord are now helping their Lord against those mighty hunters to thrust them forth of the Land, and to take the prey out of their hand; an acceptable work, is it not?  A 
Yes, but i● is impossible.  B. 
Now Ile chide sure: dare you say that is impossible to be done, which the Lord does every day, according to his good Word unto his people? The Captives of the mighty men, shall bee taken away, 
Esa. 49.25, 26.  and the prey of the terrible shall be delivered, for, and so forth; look you there, consider on it, and you will speak no more as a fool speaketh. Answer you my Question now▪ This helping the Lord against the mighty Adversaries of the Lord is it an acceptable work to the Lord, or is it not?  A 
I must needs answer, it is an acceptable work.  B. 
Well, another question; The Servants of the Lord have, by raying in prayer, gained one Lip and Shoulder, they are now intent, and in a ready frame of spirit towards this great work; The finding out of the right way of G●ds Worship; The clearing the Worship of God from the Bishops blasphemies; and settling Religion. What think you, Is this work according to the will and Command of God, and to the heart of his people, is it?  A. 
Yes doubtless, the Servants of the Lord cannot be better employed for their Lord, then in this work.  B. 
You say well; And if your servants lay out themselves for you, in the faithful discharge of their care and trustt; and in an answerableness to all your lawful commands, you will provide for these Servants, and protect them too, if it bee in your power will you not?  A. 
Yes sure, you need make no doubt of that.  B. 
Nor need you make any doubt, but God will provide for you and protect you, if you bee his faithful servant, engaged upon his work, if you lay yourselfe-out out for him, all you have, and all you are( for all is from him) if you lay-out all for him, He will provide for you sure enough; you are careless and secure at that point, a e you not?  A. 
N● ind●ed.  B. 
No indeed! why then you do think, that God will not do( you cannot question His power) for his faithful servants, as you would do for yours. I pray you think again, and you will think more wisely. I will advice you now, and tell you what I know presently; let not your heart bee troubled, chide distrustful thoughts about the Famine and the Sword; be assured, that faith fears not a Famine, it laughs at the Sword; 
Fides famem non timet. job. 5.  it is not afraid of the beasts of the Earth: do your work, lay out yourself wholly for God and His Cause; do your work so, as to adorn your name, and the Gospel, and your profession; do it so, and bee no longer sad, nor troubled about the burt the Adversary will do to us, this or the next year Bee assured, God will do us good; we serve a good Master; wee have a gracious, a glorious King in Heaven. And so I●e tell you what I know; for I know the word of God is true. This is the word of the Lord; My Servants shall eat, but ye( the Lord speaks to Dogs, and Swine, and Scorpions, Robbers, Murtherers,) but ye shall be hungry; My Servants shall drink, but you shall be thirsty; My Servants shall rejoice, but you shall be ashamed: My servants shall sing for joy of heart, 
Esa. 67.13.14 15.  but you shall cry for sorrow of heart, and you shall leave your name for a curse unto my Chosen, says the Lord. And so we will conclude against the Adversaries, and for the friends and servants of the Lord, 
job. 5.12, 13, 14, 15.  The Lord shall disappoint the devices of the crafty, so that their hands cannot perform their enterprise, &c. and so on to the 15 verse: But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. There is more yet, they are pronounced happy, who are vexed with briars, and grieved with thorns, and corrected( it is but a correction) with scorpions; 
Vers. 17.  for the same Lord who made His people sore, will bind them up; and He that wounded them with one hand, will make whole with both hands, Yet this is not all, 
Vers. 11.  The Lord will set on high those which be low, that those which mourn may be exalted: How high? to the highest exaltation that is imaginable, 
It is the same word with that, Psal. 3 2. which wee translate help. This word signifies safety here amid Wolves; That word in the Psalm, has a notable increase of a letter and vowels, which implies a double salvation here and hereafter; The great privilege of the Godly. * exalted to safety. look you there, what can the dogges, and swine, and scorpions, do against these servants of the Lord? Their Tongue, their Feet, and their Sting, cannot reach these servants of the Lord, they are Exalted to safety. harken what the Lord says once more, all ye that are fearful in heart, and be no more fearful nor full of care; be diligent, and do good, and bee no further troubled; harken: He that scattered Israel will gather him, and keep him as a shepherd doth his flock: All they that devour thee shall be devoured, and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil; and all that prey upon thee I will give for a prey: for I will restore health unto thee, and I ●●ll h●●le thee of thy wounds, saith the Lord, jer. 31.10. and 30.16, 17. Amen.    

A POSTSCRJPT.  
I Have much exceeded my allowance here, and yet a good portion of my undertaking is behind, touching Arch-Bishops, &c. The reason is, because the case of Rebellion, unexpectedly was cast in here, upon the face of all the faithful in the World; Jsraels two cases also, and the practise of the primitive Christians, together with Ferns blasphemy, all this to make it our case, and to prove our practise to bee rebellious. I do not doubt to say now, That I have cleared Israels cases, and them of rebellion, our own practise also to be now as justifiable in resisting, as was the practise of the primitive Christians in suffering▪ And Ferns blasphemy against God and the King, is set so close upon his forehead, that all the water in the Sea shall not wash it off; I have but a request, That he who reads, would red it all, and in order, else nothing at all.  
The other portion of my undertaking, Ile give forth entire of its self, with as full, and yet as short a hand as I can. Surely if the sentence from mans law, which is but an abstract from the Law of God, and should hold a conformity thereunto, be as quick against these kind of men, as it is from Gods mouth, wee shall dispatch them quickly. But it is considerable, that the Bishops Government is the greatest Idol in the Land, and has multiplied idols all over the Christian world; And now the Kings of the earth do weep over them, so do the Merchants. Here will be a Scuffle, a pleading for them; very little will be said for the Arch-Bishops, more for the Bishops; much for the defence of some, why they should not suffer with the rest, who have offended Rome as eagerly in show, as others have defended her indeed; much also for the continuing of the name, and of their Office: We shall argue clear against all this, find all guilty; name and thing, and all to be cast out. And all this for the honour of the( Scripture) Bishop, and for the confusion of the lord. Amen.  
FINJS.