THE loyal CONVERT VIRO. Improbus haec tam culta novalia miles habebit? Barbarus has segetes? HOM. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. OXFORD, Printed by Henry Hall. 1644. To the Honest-hearted READER. READER, IHere protest before the Searcher of all hearts, that I have no End, either of Faction, or Relation in this ensuing Treatise. I am no Papist, no sectary, but a true Lover of Reformation & Peace: My Pen declines all bitterness of Spirit; all deceitfulness of heart; and I may safely, in this particular, with saint Paul, say, I speak the truth in Christ and lie not, my Conscience bearing me witness in the holy Ghost, that I neither walk nor write in craftiness, nor handle the holy Scriptures deceitfully: Therefore if thy Cause be Jesus Christ, in the name of Jesus Christ, I adjure thee to lay aside all wilful ignorance, all prejudice, all private respects and Interests, and all uncharitable censures: deal faithfully with thy Soul, and suffer wholesome admonitions: Search the several Scriptures herein contained, and where they open a Gate, climb not thou over a style, Consult with Reason herein exercised, and where it finds a mouth, find thou an ear: And let Truth prosper, though thou perish; and let God be glorified, although in thy Confusion. THE loyal CONVERT. THe kingdom of England, that hath for many Ages continued the happiest Nation on the habitable earth, enjoying the highest blessings that heaven can give, or earth receive; the fruition of the gospel, which settled a firm Peace; which Peace occasioned a full plenty, under the gracious Government of wise and famous Princes, over a thriving and well-contented People, insomuch that she became the earth's Paradise, and the world's Wonder, is now the nursery of all Sects; her Peace is violated, her plenty wasting, her Government distempered, her People discontented, and unnaturally embroiled in her own Blood, not knowing the way, nor affecting the means of Peace; insomuch, that she is now become the byword of the Earth, and the scorn of Nations. The Cause and ground of these our national Combustions, are these our national Transgressions, which unnaturally sprung from the neglect of that Truth we once had, and from the abuse of that Peace we now want: Which, taking occasion of some differences betwixt His majesty and his two Houses of Parliament, hath divided our kingdom within itself, which had so divided itself from that God, who blessed it with so firm a Truth, so settled a Peace, and so sweet an unity. At that sin brought this division, so this division (Sharpened with mutual Jealousies) brought in the Sword. When the lion r●●res who trembles not? And when Judgement 〈◊〉, who is not troubled? Among the rest, I (who brought some Faggors to this Combustion) stood astonished, and amazed; to whom the mischief was far more manifest than the Remedy: At last, I laid my hand upon my heart, and concluded, It was the hand of God: Where being plundered in my understanding, I began to make a scrutiny, where the first Breach was made, that let in all these Miseries. I found the whole kingdom now contructed into a Parliament, which consisted of three Estates; A King, a House of peers, and a House of Commons; by the wisdom and unity whereof, all things conducible to the weal-public were to be advised upon, presented, and established. I found this unity disjointed, and grown to variance even to Blood: The King and his Adherents on the one party; and his two Houses and their Adherents on the other. The presence of this division, was the true Protestant Religion, which both protested to maintain; the liberty of the Subject, which both protested to preserve; the privileges of Parliament, which both promise to protect: Yet nevertheless, the first never more profaned; the second never more interrupted; the third never more violated. Standing amazed at this Riddle, I turned, mine eyes upon his Majesty; and there I viewed the Lord's anointed, sworn to maintain the established laws of this kingdom: I turned mine eyes upon the two Houses; and in them I beheld the Interest of my country sworn to obey his majesty as their supreme governor. I heard a Romanstranoe cried from the two Houses I read it; I approved it; I inclined unto it: A Declaration from his Majesty; I read it; I applauded it; I adhered to the justness of it: The Parliaments Answer: I turned to the Parliament: His majesty's Reply; I returned to his majesty. Thus tossed and turned as a Weatherc●●k to my own weakness, I resolved it impossible to serve two Masters. I fled to Reason; Reason could not satisfy me: I fled to Policies policy could not resolve me: at length, finding no counsellor, but that which first I should have sought; I hied me to the Book of God as the Great Oracle, and ushering my Inquest with Prayor & Humiliation, I opened the sacred leaves, which (not by chance) presented to my first eye the 20 of the Proverbs, v. 2. The fear of a King is as the roaring of a lion, & who so provoketh him to Anger, sinneth against his own soul. Now I began to search, and found as many places to that purpose, as would swell this Sheet into a Volume; so that in a very short space, I was so furnished with such strict Precopts, backed with such strong Examples, that my Judgement was enlightened, and my wavering Conscience so throughly convinced, that by the Grace of that Power which directed me, neither fear, nor any By-respects shall ever hereafter remove me, unless some cleaner light direct me. But, above all the Rest, a Precept and an Example out of the Old Testament (strongly confirmed by a Precept and an Example out of the New) settled my opinion and established my Resolution. The first Precept out of the Old, Jeremy, 27. v. 6. Where it pleased God to own Nabuchadnezzar his servant, (although a Pre. 1. a known Pagan, a professed Idolater, and a fierce Porsecuter of all God's Children) concerning whom he saith, v. 8. They that serve not the King of Babylon, and that will not put their necks under his yoke, I will punish them with the Sword, Pamine, and the Pestilence, till I have consumed them. v. 9 Therefore harken not to your Diviners and Prophets, that say unto you, You shall not serve the King of Babylon, for they prophosio a lie unto you, v. 10. But the nations that shall serve the King of Babylon, and bring their necks under his yoke, those will I let remain in their own land, (saith the Lord) and they shall till it, and dwell therein. Can there be a stricter Precept? or could there be a more impious Prince? And yet this Precept, and yet this Prince must be obeyed nay, sub paena too; Upon the pain of God's high wrath, fully expressed in Famine, Sword and Pestilence, not only upon the People, but upon the Priests also, that shall persuade them unto disobedience. The second Precept is enjoined us out of the New Testament, Rom. 13. 1. Let every soul be subject to the higher Powers, for Pre. 2. there is no power but of God; the Powers that be, are ordained of God: whosoever therefore r●sisteth the Power, resisteth the Ordinance of God, & they that resist shall receive to themselves damnation. This Power, (this King) to whom S. Paul commandeth this subjection, was Nero, the bloody persecutor of all that honoured the blessed Name of Jesus Christ. God's Command should be a sufficient Argument, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is enough: But when he adds a Reason too, he answers all Objections: But when he threatens a punishment (no less than damnation) upon the resistance thereof, he hath used all means to persuade a necessity of obedience. Let every soul be subject.) Not equal, much less superior. And what is taking up of arms, but an employed supposition of at least equality? What are the hopes of conquest but an Ambition of superiority? What is condemning, judging, or deposing, but supremacy? For it is against the nature of an inferior to condemn, judge, or depose a superior. And, lest the Rebellious should confine his obedience to a good Prince, the next words reply. For there is no Power but of God. Power in itself is neither good nor evil, but as it is in subjecto, the person; If an evil King an evil Power, if a good King, a good Power: God sends the one in Mercy; and we must be subject; the other in Judgement, and we must be subject: in things lawful, actively; in things unlawful, passively: If a good King, he must have our praise and our pliance; If an evil King, he must have our Prayers, and our Patience. He that resisteth the Power (whether good or evil, for all power is of God) resists an Ordinance of God (Ordinances of men are not resisted without ruin) and whosoever resisteth, shall receive, but what? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, damnation to themselves. Now compare this place with th●t 1. Cor. 11. 29. He that shall eat this Bread, & drink this cup of the Lord unworthily, eateth and drinketh, What? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, damnation to himself. If then there be proportion betwixt the Sin and the Punishment, you may hereby gather the heinousness of disobedience, the punishment whereof is the very same with his that is guilty of the Body & blood of our Lord; to the one for not discerning the Lord's Body, to the other for not discerning the Lords anointed. The Lord's anointed? And who is he? None but the regenerate: Ob. Christ is not Christ to any, to whom Jesus is not Jesus. God's Word answers your silly Objection, not I: was not Ans. Saul God's anointed? Was not Cyrus God's anointed, and 1 Sam, 26. 9 many more whom God acknowledges so & yet wicked Kings? Cyrus is mine anointed yet he hath not known me. The first example for our Obedience the Old Testament Example 1. proposeth to our imitation, Dan. 3. 16. Nabuchadnezzar the King of Babylon sets up a golden Image, Shadrach, Meshach, and Abednego, were commanded to fall down & worship it. The King a known Pagan commands gross Idolatry, did these men conspire? Or (being Rulers of the Province of Babel) did they invite the Jews into a Rebellion? did these to strengthen their own Faction, blast their sovereign's Name with Tyranny and Faganisme? Did they endeavour by Scandals and impious Aspersions to render him odious to his people? Did they encourage their Provinces to take up Arms for the defence of their Liberties or Religion? Did they seize upon or stop his Revenues? or annihilate his Power? did they estrange themselves from his Presence? murder his Messengers. Or would they have slighted his gracious Offers? No, being called by their Prince, they came; & being commanded to give actual obedience to his unlawful commands, observe the modesty of their first answer; We are not careful to answer thee in this Dan. 3. 19 matter; and being urged, ma●ke their pious Resolution in the second: Be it known, O King, we will not serve thy Gods, nor Dan. 3. 18. worship the golden Image which thou hast set up. The King threatens the furnace, they yield their bodies to the Fornane & say, God whom we serve will deliver us out of thy Dan. 3. 17. hands, and not, he will deliver Thee into our hands. They expect deliverance rather in their passive Obedience, then in their actual resistance. But they were few in number, and their Forces not considerable. Ob. Admit that, which all Histories deny. Was not God as able Ans. to subdue Him with so few, as to deliver them from so many? Had their weakness less Reason (for the Cause of God's apparent dishonour) to expect a miraculous assistance in those days of frequent miracles, than we after so long a cessation of Miacles? God's glory will not be vindicated by unlawful means, or unwarrantable proceedings. Ay, but we take up arms, not against the King, but against his evil counsellors. Ob. Adherents ye mean. A rare distinction! And, tell me; whose power have his Adherents? The Kings: By which appears, Ans. ye take up arms against the King's power; He that resisteth the power (it is not said the Prince) shall receive damnation. Eccl. 8. again, Where the word of a King is, there is power. God joined the King and his power, and who dare separate them? They that take up arms against the Parliaments power (you say) take up arms against the Parliament; do not they than that take up arms against the King's power, by the same reason, take up arms against the King? Now, look back upon your intricate distinction, and blush. But, if the King betray the Trust reposed in him by his Subjects, Ob. they may suspend their obedience and resist him. King's are God's Vicegerents, & cannot be compelled to give Ans. an account to any, but to God. Against thee, against thee only Psal. 51. 4. have I sinned: That is to thee, to thee only must I give an account. Though I have sinned against ●riah, by my Act; and against my people, by my Example, yet against Thee have I only sinned. You cannot deprive, or limit them in what you never gave them. God gave them, their Power, and who are thou that darest resist it? By me Kings reign. Prov. ●, 15. Ob. But, his Crown was set upon his Head by his Subjects upon such and such conditions. Why was the penalty, upon the fail, not expressed them? Ans. Coronation is but a human ceremony. And was he not Proclaimed before he was crowned? Proclaimed? But what? A King? And did not you at the same instant by relative consequence, proclaim yourselves Subjects? And shall Subjects condition with their King, or will Kings bind themselves to their Subjects, upon the sorfeiture of their power, after they have received their regal authority? But the King hath, by Writ, given his power to his Parliament, Ob. and therefore what they do, they do by virtue of his Power. The King, by his Writ, gives not away his power, but communicates Ans. it. By the virtue of which Writ, they are called ad tractandum & consulendum de arduis Regni, to treat and advise concerning the difficulties of the kingdom: Here is all the power the Writ gives them, and where they exceed, they usurp the King's power, being both against the Law of God, and the constitutions of the kingdom. Well, but in case of necessity, when Religion and liberty lie at the stake, the Constitutions of the kingdom (for the preservation Ob. of the kingdom) may suffer a Dispensation. Admit that: But what necessity may dispense with the violation of the Law of God? the deviation where from is evil, and Ans. Thou shalt do no evil that good may come thereon. But, we take not arms against the King, but only to bring Delinquents to condign punishment. Ob. And, who are they? even those that take up arms for the Ans. King; which an unrepealed Statute, 11. Hen. 7. acquits. But, admit Statutes may be broken, and you seek to punish them; Who gave you the power so to do? The Law: And what Law denies the King power to pardon Delinquents? God that hath put power into the hand of majesty, hath likewise planted mercy in the heart of sovereignty: And, will ye take away both his birthright and his Blessing also? Take heed, you do not slight that, which one day may prove your sanctuary. But, the King, being a M●●r Monarch, is bound to his Ob. own laws. There be two sorts of laws, directive and coercive: As to Ans. the first, he is only bound to make his account to God; so to the second, he is only liable to the hand of God: who shall say unto him, what dost thou? But Kings now adays have not so absolute a power, as the Ob. Kings mentioned in the Scripture. Who limited it? God or man? Man could not limit the Ans Power he never gave: if God, show me where; till then, this objection is frivolous. But, when Kings and their assistance make an offensive, and a Ob. destructive war against their Parliament, may they not then take up defensive arms? It is no offensive war for a King to endeavour the recovery Ars. of his surrepted right; however, are not the Members of a Parliament Subjects to their sovereign? If not, who are they? If Subjects, ought they not to be subject? God's people, the Jews, that were to be destroyed by the King's Command, Hester 8. neither did not durst make a defensive war against his abused power, until they first obtained the King's Consent. But admit it lawful, (though neither granted nor warranted) that subjects may upon such terms make a defensive war; does it not quite cross the nature of a defensive war, to assail, pursue, and dispossess? When you shot five pieces of Ordnance, before one was returned at Edge-hill, was that defensive? When you besieged Redding, which you after slighted, was that defensive? When you affronted Basing-house, was that defensive? The warrantable weapons against an angry King, are Exhortation, dissuasion, wise reprenfe (by such as are nearest to him) Petition, Prayer, and Flight. All other weapons will at last wound them that use them. The second Example was left us out of the New Testament, Example 2. by Him that is the true precedent of all holy obedience, our blessed Saviour; whose humility and sufferance was set before us as a copy for all generations to practise by. 1 Pet. 2. The temporal kingdom of the Jews, successively usurped by those two heathen Princes, Augustus & Tiberius, two Contemporaries, was his natural birthright, descended from his Type, and ancestor King David. Had not he as great an Interest in that Crown, as we have in this commonwealth? Was not He as tender-eyed towards his own natural people, as we to one another? Was not the Truth as dear to Him, (who was the very Truth) and the way to it as direct to Him (that was the only Way) as to us? Was not He the great Reformer? Had the Sword been a necessary stickler in Reformation, how happened it that he mistook his weapon so? In stead of a trumpet, he lifted up his Voice. Were Plots, Policies, Propositions, profanations, Plunderings, Militatie Proparations, his way to Reformation? Were they not his own words, He that taketh up the Sword, shall perish Mat. 26. 52 by the Sword? Nor was it want of strength, that he reformed not in a martial way: Could not he command more than twelve legions of Angels? Or had he pleased to use the arm of flesh; could not he that raised the dead, raise a considerable Army? Sure, S. John the Baptist would have ventured his head upon a fairer quarrel, and S. Peter drawn his sword to a bloodier end; No question, but S. Paul, the twelve Apostles and Disciples would have proved as tough Colonels as your associated Essex Priests did captains; and doubtless S. Peter, who converted 3000 in one day, would have raised a strong Army in six. Our blessed Saviour well knew, that Caesar came not thither without divine permission; In respect whereof, He became obedient to the very shadow of a King; and whom he actively resisted not, he passively obeyed. Ay, but there was a necessity of his obedience, & subjection, to Ob. make him capable of a shameful death. No, his obedience, as well as death, was voluntary; which makes you guilty of a shameful argument. Ans. But, He was a single person; We a representative body: what Ob. is unexpedient in the one, is lawful in the other. Worse and worse! If our blessed Saviour be not Representative, Ans. Tell me where of art thou a Member? woe be to that Body politic, which endeavours not to be conformed according to the Head mystical. He preached Peace; Your martial Ministers (by what authority they best know) proclaim war: He, Obedience; They, Sedition: He, Truth; They, lies: He, Order; They, Confusion: He, blessedness to the peacemakers; They, courage to the Persecutors: He, blessedness to the persecuted; They brand them with malignity that call them blessed. God was not heard in the whirlwind, but in the still voice. But, his thoughts are not as our thoughts, neither are our ways like his ways. But, whence proceeds all this? even from a viperous Generation (which hath long nested in this unhappy Island) and those increased multitudes of simple souls, seduced by their sceming sanctity, who taking advantage of our late too great abuse of Ceremonies, are turned desperate enemies to all Order and Discipline, being out of charity with the very Lord's Prayer, because it comes within the Popish liturgy. How many of these have lately challenged the name of sanctified Vessels, for containing the poison of unnatural Sedition? How many of these have usurped the stile of well-affected, for dis-affecting Peace? How many of these have counterfeited the honour of good Patriots, for largely contributing towards the ruins of their Country? How many does this Army consist of? How for their sakes is Blasphemy connived at! sacrilege permitted! How, for their encouragement, are lies and brass-browed Impudencies invented, nay published (nay published in their very Pulpits) and tolerated (if not commanded) even by them, who (pe●chance, were this quarrel ended) would throw the first stone at them! How many of our Learned, Religious, and Orthodox Divines (who by their able Tongues, and Pens, have defended and maintained the true ancient and Catholic Faith and vindicated the Reformed Religion from the aspersions of her potent Adversaries) are now plundered in their Goods, sequestered in their Livings, imprisoned in their Persons, (if not forced in their Consciences) whilst their Wives and poor Children begging their Bread, are left to the mercy of these, 〈◊〉 merciful times; even for the encouragement of them, whose pedantic learning durst never show her ridiculous face before an easy School-man, whose livelihoods they unworthily usurp, not dispensing the bread of life but the darnel of giddy-headed fancy and sedition, abhorring the way to peace, and maligning those that ensue it. Ay, but we desire Peace, so we may have Truth too. Ob. What mean ye by having Truth? The preservation of the old Truth, or the Institution of a New? Ans. If ye fear the alteration of the Old, (having your sovereign's Oath, which you dare not believe) what other assurance can you have? The Blood you shed, is certain; the change you fear, is uncertain: It is no wisdom to apply a desperate Remedy to a suspected disease. If the enjoyment of Peace depends upon a full assurance of Truth, our discords may bear an everlasting date: God hath threatened to remove his Candlestick and our wickedness justly fears it; And so long as we fear it, shall we abjure Peace, the blessed means to prevent it? He that seeks to settle Truth by the sword, distracts it. Or, is it a Truth ye want? If so, Is it of Doctrine, or of Discipline? If of doctrine, Actum est de nostra Religione, Farewell our Religion. Or, is it of Discipline? Discipline is but a Ceremony. And did the Lord of the Sabbath dispense with a moral Law, for the preservation of an ox's life, or an Asses? and shall we, to alter some few indifferent Ceremonies (allowed by the Parliaments of three pious and wise Princes, and the practice of many holy Martyrs, who sealed the true Protestant Religion with their Blood) cry down Peace, and shed the blood of many thousand Christians? Our seduced Protestants will have no set Forms of Prayer but what proceed immediately from their own Fancies. This is their Truth. Our Semi-separatists will hear our Sermons (if they like the Teacher) but no Divine Service. This is their Truth. Our Separatists will not communicate in our Churches, nor join in our Congregations. That is their Truth. Our Anabaptists will not baptize till years of discretion, and rebaptise. That is their Truth. Our Antinomians will have no Repentance. This is their truth. Our Independents will have an universal parity; This their Truth. Good God, when shall we have Peace, if not till all these Truths meet! But, Christ says, I come not to bring Peace, but the Sword: Ob. therefore, for the propagation of Peace, it is lawful to use the Mar. 10. 34. Sword. So, He is termed a stumbling block, and does that warrant us Ans. to stumble? So, He says, All you shall be offended because of me; 1 Co. 1. 23. Mat. 26. 31. Rom. 7. 7. and does this patronize our Offences? The Law is good and just: Because than we had not known sin but by the Law, is it therefore lawful for us to sin? God forbid. Our Saviour brings the Sword among us, as wholesome meat brings sickness to a weakly sick stomach, or physic to a body abounding with Humours; not intentionally, but occasionally. Thus, by your erroneous and weak mistakes, you make the Prince of Peace the Patron of your unnatural war; and the God of Truth, the precedent of your unexamined errors. But, almighty God, the Champion of his own Truth, and maintainer of his own Cause, hath (to mere then common admiration) appeared in this great enterprise. He that delivered Israel's handful from the hand of Pharaoh's Host, hath showed himself in the (almost incredible) proceedings of this heaven-displeasing war; the brief relation whereof may move those hearts, that are not seated, or stone, to melt into a thankful acknowledgement of his Power, and remain as Monuments of his Mercy, that children (yet unborn) may say hereafter, God was here: viz. The two Houses of Parliament made first a general seizure of all the arms, Ammunition, Castles, Forts, Magazines, and Ships, (being the whole visible strength of this unhappy kingdom) to whom (having now settled the Militia, both by Sea and Land, in their own hands) tides of Proposition-gold came in upon the public Faith; Money (like blood from the Liver, conveyed through all the veins) issued to make a large supply, and where it stopped a while, mountains of massy Plate, from the vast Goblet to the slender Thimble, this Faith removed into their safe possession: And when the great Milch-Cow began to slake, they pressed her nipples, and by hard straining renewed the stream. As Physicians evacuate the Body, sometimes by Vomit, sometimes by Purge, sometimes by phlebotomy, sometimes by sweating, sometimes fluxing, sometimes diuretically, yet purge but the same peccant humour; So did they, first by Proposition, then by way of Contribution, now by way of Loan, then by way of subsidy (no less than 50 at one time) here by way of assessment, there by way of Twentieth part, then by way of Excise, one while by way of Sequestration, then by way of Plunder, but still the issue, money: And to work the better upon the Affections of the Multitude, all this for the behoof of King and Parliament, for the pretended defence of (God knows what) Religion; insomuch, that men came in like swarms to the next Tree, or rather like treacherous Decoys, with their innocent multitude, into the Net, and Horses without number. Thus were they supplied with all necessaries which the arm of flesh could provide for the waging of an unconquerable War, whereon the Money already expended, makes no less figures then 17. Millions Ster. besides the Revenues of the King Queen, Prince, Duke of York, and the whole Estates of all such as take up arms against them, besides free Quarter, and soldiers yet unpaid. His majesty on the other side, driven away with a few Attendants, not having among them so many Swords and Pistols as these had Cannons, wanting both Money, Horses and ammunition, only what he received from the piety of some believing Subjects, (whose ears were pamphlet-proof against all defamations, and scandals cast upon sacred majesty) finding slender Provision in his own Dominions; and that stopped or seized, which came from foreign parts. No Shipping, but what he purchased with the precious and extreme hazard of his few (but valiant) Subjects: No arms, but what he gained by the courageous venture of his own neglected life, the subject of our cortinuall Prayers. Yet, hath God covered his head in the day of battle, and blessed him with such success, that He is (by the Divine Providence) become a great Master of the Field, and almost able to maintain fight with his own Ships at Sea. The God of Heaven bless him, and prosper him, and make his days as the days of Heaven, that being here the faith's defender, he may still be defended by the object of that Faith. Nor is the providential hand of God more visible in prospering him then in punishing his Enemies, whose ruins may remain as sea-marks to us, and Pyramids of God's Power, whereof a touch. Sir John Hotham, than governor of Hull, who first defied and dared his sovereign to his face, what is become of him? How stands he a mark betwixt two dangers, having nothing left him but guile enough to make him capable of a desperate Fortune? Master Hampden, that first waged Law & then War against his own natural Prince hath not he (since these unhappy troubles began) been first punished with the loss of children, nay visited to the third Generation, to the weakening (if not ●●ining) of his Family, & then with the loss of his own life, in the same place where he first took up arms against his gracious sovereign? was it not remarkable that the Lord Brook who so often excepted against that clause in the liturgy, (From sudden death good Lord deliver us) was slain so suddenly? who was so severe an enemy against Peace should perish in the same war, ●e so encouraged? Who, so bitterly inveighed against episcopal Government, should be so shot dead out of a cathedral Church? who labouring to put out the left eye of established Government, his left eye, and life were both put out together? How is Duke Ham●l●on (scarce warm in his new honour) taken in his own ●●re, having entangled his Lord and Master in so many inconveniences? How is Holland, whose livelihood was created by his sovereign's favours, branded with a double treachery, and like a shuttlecock fallen at the first return, and scarce able to raise himself by a sorry Declaration? Is not Bristol Fines (who at his council of War condemned and executed innocent blood) himself condemned, (pleading innocence) at a council of War, from the mouth of his own general, though finding (perchance) more Mercy than he either deserved, or showed? But that blood that cried to him for Mercy, will cry to Heaven for vongeance. And are not many more ripe for the same Judgement, whose notorious Crimes have branded them for their respective Punishments? How many of those blood-preaching Ministers have died expectorating Blood, whilst others at this time labouring under the same Disease, can find no Art to promise a recovery? All whom I leave to possible Repentance, and pass over. Cromwell, that professed desacer of Churches (Witness Peterborough, and Lincoln, &c.) and Rifler of the Monuments of the dead, whose prphane Troopers (if Fame has not forgot to speak a Truth) watered their Horses at the Font, and fed them at the Holy Table, that Cromwell. sands, whose sacrilegious Troopers committed such barbarous insolences, with his (at least) connivance, in the Church of Canterbury, and used such inhuman tortures on the tender breasts of women, to force confession of their hidden goods, the golden subjects of their robbery. What can the first expect, and what reward the other hath found, I neither prophesy nor judge. If these and such as they, do fight for the Beformed Religion, God deliver every good man both from them, and it: Cursed be their wrath, for it is fierce; and their anger, for it is cruel. These (and of such many) are they, that whilst they pretend a Reformation, need first to be reformed. Nor do I, in tasking this Army of such impious barbarisms, excuse or rather not condemn the other; whereof no question, too great a number are as equally profane; whilst all together make up one body of wickedness, to bring a ruin on this miserable kingdom; for whose impieties his majesty hath so often suffered. I but his majesty's Army (besides those looser sorts of people) Ob. consills of numerous Papists, the utter enemies of true religion. To whom the King hath sworn his protection, from those he Ans. may require assistance. But, unto all his people as well Papists as Protestants, he hath sworn his Protection; therefore from all his subjects, as well Papists as Protestants he may require assistance. Neither does he call in Papists as Papists, to maintain Religion (as himself hath often manifested) but as subjects to subdue, or at least qualify Sedition. The aid of the subject, is either in his person or in his purse; both are requirable to the service of a sovereign. Put case his majesty should use the assistance of none but Protestants; Tell me, would ye not be apt to cavil that he is favourable to the Papists; neither willing to endanger their persons, nor endamage their purses; or, at least, that they are reserved for a last blow? Or, in case Papists should largely underwrite to your Propositions, send in Horses, arms, or other Provisions, would you not accept it, and for its sake their persons too? Are you so strict in your Preparations, as to catechise every soldier? Or, to examine first every officer's Religion? Or, having the proffer of a good Popish, or debauched Commander, tell me, should he be denied his Commission? Remember Sir Arthur Ashton, whom His Majesty entertains by your Example. These things indifferently considered, it will manifestly appear, that the honest-minded vulgar aremeerly seduced, under the colour of piety, to be so impious, as by paysoning every action of their lawful Prince, to foster their implicit Rebellion. But, in case, your side should prosper, and prevail, what then? would then our Misertes be at an end? Reason tells us, No, God keeps us from the experience: Think you, that Government (whether new, or reformed) which is set up by the sword, must not be maintained by the sword? And how can Peace and plenty be consistent with perpetual Garrisons, which must be maintained with a perpetual charge; besides the continual excursions, and connived-at injuries committed by soldiers, judge you? Or, put the case, this necessary Consequence could be avoided, think you the ambition of some new statesmen accustomed to such Arbitrary, and necessitated power, on the one side, and the remaining loyalty of His majesty's disinherited Subjects watching all opportunities to right their injured sovereign, and themselves, on the other side, would not raise perpetual tempests in this kingdom? Or, if such an (almost) unpreventable evil should not ensue, think you, such swarms of Sectaries sweat for nothing? Are their purses so apt to bleed to no end? Will not their costs, and pains expect, at least, a congratulatory connivance in the freedom of their consciences? Or, will their swords, now in the strong possession of so great a multitude, know the way into their quiet scabbards, without the expected liberty of their Religions? And, can that liberty produce any thing but an established disorder? And is not disorder the mother of anarchy? and that, of ruin? Open then your eyes, closed with crass, and wilful blindness and consider, and prevent that, which your continued disobedience will unavoidably repent too late. But, the truth is, They are all Papists, by your Brand, that comply not in this action with you: Admit it were so; Are not Papists as tolerable for His Majesty, as Anabaptists, Brownists, Separatists, Atheists, Antinomians, Turks, and indeed all Religions and Factions, nay Papists too, for His Subjects? These of His majesty's side come freely, out of their allegiance, as Subjects: Yours, are preached in, coming out of obstinacy, as rebels: They, at their own charges proportionable to their Abilities; These like Judas, selling their sovereign's Blood for ill paid wages: Yet, both sides pretend a quarrel for the true Protestant Religion. Good God What a monstrous Religion is this, that seeks protection from the implacable opposition of her two Champions! His Majesty protests to maintain it: The two Houses protest to maintain it: O, for an Oedipus to read this Riddle! His Majesty adds one Clause more, wherein if the other Party would agree, the work would be at an end, which is: According to the established Constitutions, by Oath taken by him at his Coronation; And there the two Houses leave him contending for a yet undetermined alteration. And, for my part, I dare not conceive such evil of the Lord's Anointed, and my gracious sovereign, as to fear him perjured. Hatn not His Majesty, in the presence of that God, by whom he reigns, imprecated the Curse of Heaven on him and his royal Posterity, (Sub Sigillo sacrament. too) if He, to his utmost, maintain not the true Protestant Religion exercised in that blessed Queen's days, and propagated by the blood of so many glorious Martyrs (at which time God blessed this Island in so high a measure) if he preserve not the just privileges of Parliament, and the Liberty of the Subject? Nay, more, did not his Majesty so promise the severe execution of the Statute against all Recusants, that if he failed, he desired not the aid of his good Subjects? What interior person would not think his Reputation wronged, not to take up confidence upon such terrible terms? What notorious evil hath his Majesty perpetrated to quench the sparkles of a Common Charity? Consider, O, Consider; He acts his part before the King of Kings, whose eye is more especially upon Him; He acts his part before his fellow Princes, to whom he hath declared this his Imprecation; He acts his part before his Subjects, whose stricter hand weighs his pious words with too unequal Balances. Were he the acknowledger of no God, yet the Princes of the earth, (if guilty of such a perjury) would abhor him. Or, were all the Princes of the earth, blind, deaf, or partial, would not he think his Crown a burden to be worn upon his perjured brow before his own abused people? Or, (having renounced his Subjects aid, upon his fail) could he expect that loyalty, which now he wants upon a mere suspicion? But: He is a Prince, whom God hath crowned with graces above his fellows; A Prince, whom, for his Piety, few Ages could parallel. What Vices of the times have branded his Repute? His Youth, high diet, strength of body, and sovereign Power might have inclined, and warped him to luxurious vanity, as well as other Monarchs, whose effeminacles have enerved the strength of their declining Kingdoms; How many would have held it a Preferment to be attorney to His royal Lust, or Secretary to His li●some sin? Yet, he remains a precedent of unblemished Chastity. He might have pleased and pampered up his wanton Palate with the choice of curious Wives, to lighten Cares which wait upon the regal diadem; Yet, he continues the pattern of a chaste Sobriety: He might have magnified his mercy, and sold his Justice, to reward a Service, in pardoning offences (committed by those of near relation) yet He abides the example of inexorable Justice. These and many other eminent Graces, and illustrious virtues can claim no Birth from Flesh and Blood; especially, in those, whose pupillages are strangers to Correction; Nor is it safe Divinity, to acknowledge such high Gifts, from any hand, but Heaven. Which, being so, my Conscience, and Religion tells me, that Almighty God, (who is all perfection) will not leave a work so forward. so imperfect; but, will, from day to day, still add and add to his transcendent virtues, till he appear the Glory of the World; and, after many years be crowned in the World of glory. Martial. llb. 8. Ep. 66. Rerum prima salus, & una Caesar. Postscript to the Reader. NOw thou hast heard the Harmony of Scriptures, without Corruption; and the Language of Reason, without Sophistry. Thou hast not only heard Divine Precepts, but those Precepts backed with holy Examples: Neither those out of the Old Testament alone, but likewise out of the New. Being now no Matter lest for thy Exceptions, prevaricate no longer with thy own soul: And, in the fear of God, I now adjure thee once again, as thou wilt answer before the tribunal at the dreadful and terrible day; that thou faithfully examine, and ponder the plain Texts which thou hast read, and yielding due obedience to them, stop thine ears against all sinister expositions; and remember, that historical Scripture will admit no allegorical interpretations. If any thing, in this Treatise, shall deserve thy Answer, do it punctually, briefly, plainly, and with meekness; If, by direct Scripture, thou canst (without wresting) refute my Error, thou shalt reform, and save thy Brother; If not, recant thine, and hold it no dishonour to take that shame to thyself, which brings Glory to thy God. 1 PET. 3. 15. Be always ready to give an answer to every one that asketh you a reason, with meekness and fear. FINIS.