THREE LETTERS OF Public Concernment as to the Present Affairs: The I. To a Friend in London. II. To the Lord General Monck in behalf of Monarchy and Episcopacy. III. Concerning the just placing of the Legislative Power, and its influence upon Ecclesiastical Laws and Persons. AS ALSO Concerning the late Publication OF THE COVENANT in all Churches. By a Person of Quality and of a Public Spirit. London, Printed, 1660. THE FIRST LETTER from a Person of Quality, TO HIS Friend in the City OF LONDON. London, Printed, 1660. The First Letter from a Person of Quality to his friend in the City of London. Worthy Friend, §. I. SInce my last (in a concurrence with the General, if not unanimous Vote of this Nation) this County hath sent up a DECLARATION (being awaked out of that dull Lethargic stupifaction, that had long seized their Spirits to a quick resentment of their own condition:) To solemnize the approaching Funerals of the glory and happiness of this Nation, with their sad Complaints, if timely remedies be not applied, which I shall not despair of (since as Physicians tell me, the sense and knowledge of the disease is a great advance towards, health;) And that those hidden charms, that lay wrapped up in the prostitute name of Parliament, to bewitch us, hath lost its force; even with me and others▪ that once adored that great Diana, the Craftsmen or Mechanics of our times, set up even to the pulling down of Sceptres, Laws, Religion, nay Parliaments themselves, considered in their original Rights and Constitutions; though my design was no more at the taking up of Arms, than their pretences, even a pruning off of luxurious excrescencies in Church and State, not a digging up of the Vine; and in so much I am still the same, though not in my Actings any longer, in countenance of those that departed from themselves, Duties and Oaths; yet am I resolved ever to oppose all exorbitances in State, Innovation in the Church, and invasion of our Liberties I first engaged against; and in it agree, I think, with all truly wise and honest Engiishmen. §. II. And I conceive, these Considerations, and the like, have animated these parts into generous Resolutions, if they cannot Vindicate their Rights, no longer to betray them by their silence and Compliances, daring to die their Counrries Martyrs, rather than not attempt their Duties, Resolving with the Cantabrian to AVOUSTUS, though their goods of fortune may by Tyranny and Usurpation be taken from them, they will be their own and Gods; and (having discovered the great Impostures of the Mountebanks at Westminster) will not longer be Cheated out of their dearest Interests; seeing their pretences, how specious so ever, are but a painted Flower upon a withered Stalk, a Devil in samuel's mantle: When under pretence of RELIGION, they let in Athiesm; and by abuse of our LIBERTY, lay snares to enslave us, turning our LAWS and Charters into Arbitrary Voys (The Negative voices and balancing Interests of KING and LORDS being forced from us) yet by it they give us a holy advantage, in showing us that in our present Condition, we enjoy rather an Acry than real being; when by a vapour, a breath, those Senators may take away ours, (our Lives, Liberties and Religion at once.) And yet by it, they undermine those pillars that should support their own Houses to Posterity; and make Shackles for their Children to wear. §. III. Nay so highly insolent is their Cruelty, as they force us to be instrumental to our own ruins (by payments to support their Usurpation, and to twist a Cord to hang ourselves) and are not only acting, but enacting mischief as Law, which ought to make Crimes not Virtue the object of its punishment; and to stand (as the Pin in the Balance;) a middle thing between Supreme power and Common Right, which they yet deny us, in obstructing our enjoyment of a FREE PARLIAMENT, the only prudential Remedy (under God) to compose our distractions, unite our Affections, and concentre all Interests in a Conscientious submission and obedience to lawful Authority, the very Nerves, and Sinews, and Ligaments that can keep the body Politic in a happy combination at home, and make it both reverenced and feared abroad, open Trade and secure (under God) all other blessings. §. IU. And therefore as your CITY'S Declaration gave the first Invitation to other Counties to Declare; I hope you will still continue fixed (as the Centre in the Circumference; however things move in their vicissitudes about you) in your Resolves to stand for a FREE and FULL PARLIAMENT. §. V Which implies Freedom in Sitting from all force: Freedom in Elections to sit (where the known ancient Laws restrain not;) and Freedom from all previous Oaths and Engagements, as the Essentials and Elements, out of which it is Constituted; the Legislative Power (however it may regulate itself, in its Actings) being never to be bound with humane Cords; Nay, not by itself, in that it may (nay ought) to unloose the knots it ties; when public Interest and utility requires it: And therefore should not be confined by any more high and sacred bands; nor admit of discriminations of Persons in law eligible, which are but the breasts, that feed and nouris; h Divisions, Distractions and Animosities amongst us. §. VI However since all humane law obliges Conscience only in things, which in their nature are indifferent and Arbitrary, and that by our Fundamental Constitution, every man's Consent is therefore presumed to concur actually (or virtually in his Proxies) in those laws he is to be submitted to (as may appear by the Petition of Right.) We all unanimously Resolve no more Taxes, Excises, Customs ought by the present Dictator's to be laid upon us; and therefore not to pay them, unless charged by a FRFE PARLIAMENT, which we desire may be insinuated to your Common Council; who have yet, carried themselves with great show of Gallantry, Prudence, and public affection to the KINGDOMS Settlenent and peace. That as we aim at one Port, we may steer by one Compass. And the better to take in all Interests. 1. We shall desire INDEMNITY to all that oppose not a FULL and FREE PARLIAMENT. 2. INDULGENCE to all TENDER CONSCIENCES, that seek Peace not Faction, with the Vindication of our ESTABLISHED RELIGION from all its Opposers. 3. The Soldier's SATISFACTION in relation to their Arrears, and for the present, the Counties will resolve (if your City concur) voluntarily to raise 60000 l, a month, and to pay it into the hands of their several Treasurers; by them immediately to be paid to such Regiments as the GENERAL and ARMY shall assign to each County; (and this to continue till a FREE PARLIAMENT take further care for them,) which will pay them fully for the future, and advance something towards the Arrears, of those that shall in this way witness their good affection to the Nation, & redeem the prey out of the hands of those Land-Pirates at Westminster. Who all this while have made a gain of them and us; §. VII. In which we cannot doubt of my Lord General MONKS concurrence, he is in all opinions, a person of so entire a worth (though yet abused by the specious pretences of a ruling faction) when he finds the greatest part by much (if not all) of the Kingdom desire it as the only means to compose us at home, and secure us from many, now united and powerful enemies abroad; especially, if he will but consider, how often this pretended RUMP of a Parliament, that poisons all with their Hellish Fumes hath been dissolved, as 1. By the King's death (as all great Lawyers will agree) who was the most essential part of it; his Assent only giving a being and animation to all Laws. 2. As the BILL it self (by which they pretend to disinherit the Primogeniture of the Triennial Act,) Refers to the Parliament, as then composed of three Estates, when one dissenting, no Act could pass. 3. By their several Dissolutions and Submissions to other called Parliaments, and by most of their sit as members in them. 4. By the Counties new Elections, which was an actual revocation of their Trust and Power. 5. By the forfeiture of their rights to sit as a HOUSE OF COMMONS in the forcible expulsion of the best part of their members. 6. By their breach of Trust, their Commissions (as delegated by their Elections) being only to advise with the KING in (rebus arduis) weighty affairs (not to destroy him) as appears by the Writs of Summons; And all this, with the violation of their faith both to God and man; wilful breaches of their Declarations, Oaths and Covenants; So as a person of General MONKS worth and honour can never, upon digested thoughts, espouse their Cause and Crimes by his protecting them; however, he is a person of too much piety and prudence; to engage us in a Civil and foreign War at once (where so fair and just an expedient, as a FREE and FULL PARLIAMENT to be called by the Triennial Act is proposed) for the skirts and rag of an expired Parliament, which would botch up a garment, only for their own wearing, leaving us stripped and naked by depriving us of all our Rights, and all this for the maintaining their guilt and Interest, who care not to prevent, the rack of our Ship of State, wherein all are embarked, if they may but stand upon land themselves; And therefore be not discouraged by what hath yet appeared, but let us do our duties, and leave the event to God; which is the resolution of, Your lately converted Servant The Second LETTER to the Lord General MONCK In behalf of MONARCHY AND EPISCOPACY: Upon the Readmission of the (formerly) Secluded MEMBERS OF PARLIAMENT. London, Printed, 1660. The second Letter to the Lord General Monck, upon the readmission of the (formerly) Secluded Members. My HONOURED LORD; THough virtuous inclinations in their Infancy, & Cradle are best Nursed up with the Milk of Flattery and seeming Courtships; your full grown virtues (which like Saul amongst the people, make you more eminent than others; and the eyes of our Israel to look upon you, as their Deliverer) will bear a more ingenious freedom; which makes me presume (though none more truly honours your Prudence, Piety and PERSON than myself) as I am here entrusted to receive the corresponding intelligence from most Counties that have concentred their Hopes and Addresses in your LORDSHIP, you will Pardon me, if (as the burning-glasse that collects the scattered and lose beams of the Sun, to give them a more powerful and vigorous operation) I reflect the united sense of ALL to you; in relation to your Words and Actings. The last of which, have been so prudent in Conduct, so daring (yet modest) in the approaches to your proposed ends; and so successful in the great late changes, we look upon, as in lets to a settlement of the peace and happiness of this KINGDOM; as you stand yet unequalled by any in the opinions and affections of the people, even above men; and only below GOD himself (& OUR rightful KING) who hath wrought so great wonders by you: And we hope will set fast the bars of our gates, and establish peace in our borders by so glorious an Instrument, and in it record your memory to all posterity, as the deliverer of this Nation from the high Usurpation and severe Tyranny we have long laboured under. But my LORD in relation to your words, and Declared desires to the late restored Members of PARLIAMENT, there are few satisfied, but such as hope that with Frederick Duke of Austria, you went abroad in a disguise to hear what others judments were; by them and their reasons (if convincing yours) to shape your future proceed; or (if it were your judgement) that you did declare and enforce it with all the advantage Oratory or Arguments could contribute to its support; that in the confutation of them all persons of those mistaken principles might be reduced by your example; who espouses not interest but in order to God's glory and the public good; nor impose your opinion upon, but submit it to the dispassionate Debates and Resolutions of a FREE PARLIAMENT; which humility and self denial is the crown and glory of all your other noble Actions, and that which sets you up a Sceptre in the hearts of ALL (but Factions and Fanatic people, and gives you a Command of our Persons and Purses. Yet give me leave, as the Echo of the KINGDOMS voice, to tell your Lordship, it neither is, or ever was, for the alteration of our MONARCHICAL GOVERNMENT into Commonwealth foundations, which are inconsistent with our ancient FUNDAMENTAL LAWS, and the humour of the people of this Nation; who comparing the long happy and flourishing condition it hath for many hundred years enjoyed under their KINGS, and Reverend Episcopacy, with the tragical effects of our late changes; cannot be in love with their Irons and shackles; nor be willing to submit to Papall-Presbyterial Tyranny (for such is rigid Presbytery) that have been acquainted with the gentler Yoke the Fathers of our Church laid upon us. And though I might make it appear to your Lordship by clear proofs, and undisputed authorities from Reason, Nature, Scripture, and Authority. First, That as all power is GOD'S, so there is no exercise of it from divine Commission, but (paternal) what is seated in the person of one man originally; and derivatively only from him (as the spring and source) into the lesser streams of subordinate administrations (which Adam was vested in the state of innocency;) and that all men are borne to this natural subordination; for the orderly support of humane societies, (families being the epitomes of Kingdoms) wherein the person to whom the SUPREME POWER belongs, is only accountable to God for his Actions (KINGS being subject only to the direction not coaction of humane Laws. Secondly, That our KINGS had this right justly conveyed to them by the grace of God (not gift of man) and by it have a just title to our allegiance and obedience, both by divine and civil right, as all our Laws and PARLIAMENTS have declared. Thirdly, That King CHARLES the son (of his late glorious Father and our Sovereign) hath de jure, the same, and cannot without Rebellion (a sin as high as that of witch craft) be denied him. Fourthly, That EPISCOPACY is of divine institution, an order deduced through all ages of Christ's Church; and continued to us by lawful and undoubted ordination. Fifthly, That Bishops have in all ages had Reverence paid them as the Pillars & supporters of Christianity; by their pious learned and painful labours, when living; and propagating it when dead, by their blood shed in Martyrdom; when one dying man made many living Saints. Sixthly, That it was not the Calling, but exorbitancies in it; not the Tree, but the Luxurious branches these times at first complained of; and desired to prune, not dig up. Seventhly, That it was a Government admired and approved by all the Reformed Churches abroad, as essential to the bene esse of a Church; and by many learned Divines (ancient and modern) to the esse, the very being of a Church. Eighthly, That Presbytery as propounded by our Synod of Divines is of a bastard extraction, and a late birth; being a stranger to antiquity, and an alien lately legitimated amongst us; a thing so far from being countenanced, as it was never known in the Christian Church. Yet waving all these and infinite more considerations, I could offer (humbly casting myself upon your mercy for a pardon of this deviation) I shall not so much reflect upon your LORDSHIP'S reasons against introducing MONARCHY and EPISCOPACY; as to show you they were never taken away by any just power; admit it were in the late PARLIAMENT, when Full and Free, for until several forces and violences were acted upon them, and the Secluded Members denied their Votes; There was no Regicide, (not murdering of the Heirs, that the Vineyard might be ours) no Votes for altering our ancient (and BEST FABRICATED Government in the world) but on the contrary, ALL the PARLIAMENTS Protestations, Declarations, Actions and Covenants were for KING and PARLIAMENT, Conjunctim not divisim; and were so intended to be adhered to by our Confessors (though not Martyrs) the lately restored Members; and only surviving honourable mention of that expired Parliament. Nor did the people of this Nation ever voluntarily contribute, either of their persons or purses to other ends then the Parliament had declared, even a confining of arbitrary power, and keeping all things in their own bounds and channels, a reforming, a mending the the Watch, not the taking it in pieces So as the people's Interests in this are safe, but cannot be entitled to the endeavours of the changes you mention, without a just forfeiture of all they enjoy; a maintaining of perpetual divisions at home, and inviting War from the injured persons, and their now powerful united confederates abroad; having no Free nor Full Parliament to countenance them in such actings. And that this was the sense, the Covenant was taken in, and of the Kingdom now in General; I desire may be submitted to their Votes in the FREE REPRESENTATIVE to be called, or that they may have a Ballut for it, and then they will appear a hundred for one to make it good. Nor is the glory of the City, and opening of Trade at home and abroad, to be boyed up by any other Engine than what the name of KING actuates: It being the splendour of Courts, increase of Nobility, Amity's abroad, and Peace at home, that loads the Vine with Clusters, and makes the Winepress to overflow; as London's experience evincingly may prove, if we compare their now withering and formerly sprouting and flourishing condition together; so as a COMMONWEALTH in those and many other respects, would rather prove a heightening to the disease, than a remedy. And for the Government of the Church, so far as it is prudential, it ought to be submitted to the Parliament and a Convocation of Divines (justly called) but what is of Divine Right in it, aught to be preserved and preferred before our Lives and Liberties. And therefore I most humbly contend for EPISCOPACY, as an order at least (if not to maintain it in its primitive glory;) and in that none can be sure there is a good Ordination without it (unless in case extraordinary) and that all do agree the Ordination by BISHOPS lawful; we ought to choose a safe before a doubtful way, as all Casuists agree. However, having fully, as I conceive, undermined the grounds and satisfied the reasons, your LORDSHIP laid and urged for a Commonwealth; I shall proceed no further upon this head, since you have made my Conclusion; That EPISCOPACY holds best proportion and symmetry to MONARCHICAL GOVERNMENT; and that I have made it appear, there neither is, nor can be any other form justly introduced into this Nation. Yet to take in all Interests, and concentre them in a conscientious obedience (the sinew of Government) I wish both may be so moderated in their exercise of power, as there may be no more leading into captivity, nor complaining in our streets; But that the KING with his PARLIAMENT, and the BISHOPS with their Presbyters may join to make the close of our Harmony most melodious. For thus our KING will have an inexhaustible treasure in the affections of his People; and they best secure their Liberties in becoming their SOVEREIGN'S Favourites; which happy espousals, I will yet hope to see YOU solemnize in a Concurrence with the whole nation, whose desire it is; as well as the prayers of Your EXCELLENCIES most humble Servant The third Letter, Concerning the just placing of the Legislative Power, and its Influence upon Ecclesiastical Laws and Persons. Sir, Much is due to you for your many repeated favours, but more for your Freedom in communicating your judgement upon the late actings of the men of these times, which seem to be troubled with the vertigo in the brain, by their giddy and sudden turn of the man (his reason) out of himself; and us out of all our dearest Liberties and rights: Yet the Obligation swells highest by your humble descent in desiring from me any thing that might either convince or confirm you in your opinion concerning the Just placing of the Legislative Power, and its influence upon Ecclesiastical laws and Persons, when I can but bring a Spark to your Flame. However since your commands are to be submiited to by me, not disputed, I shall reflect my apprehension of it to you in a very contracted way in this surprise of time, and be ready to support both by reason, divine and humane Authority (if it be required) what I shall positively assert. And to the first I affirm. First, That as God is the Spring and Fountain of all power. (it being essential in him and derivative only to us) none can have any just propriety in the Legislative, but such who are Commissioned for it, according to Gods revealed Will by a Divine as well as Civil right. Secondly, That who otherwise takes or uses the sword invades both God and man in their rights; And in an unlawful posture of subordination no just power can be derived, no more than a sulphurous spring can send forth a sweet stream; in that Quod deest in causa, deest in effectu. Thirdly, That the Delegation of the supreme power from God is either immediate as to Moses, who was placed by him as King in Jeshurun, Deut. 33.3, 5. or mediate, by the people (as in Elective Kingdoms) who choose the person, but never collate the power; or by both concurring, as in Saul, David, etc. And that no other Government then what is Paternal and founded in a single Person, is either of divine institution, approbation, or imitation, (but That as the most perfect draws nearest to unity, and a conformity to God himself) as I can make clearly appear from the light of Scripture, (the Christians compass to steer by) that of nature (the candle of the Lord set up and burning in sockets amongst the heathen) and by the instinct and impression the very bruit and irrational creatures form themselves by, into a kind of Monarchical government, yet I know Interpreters (now) divide upon this subject, and run in two Channels. 1. Some in a concurrence with all anssqility and the most eminent more moclora divines, resolving that no Government is of divine origination and settled by commission from God, but what is Faternal, where the habit of power is seated in one person, though the exercise of it may be regulated (through the indulgence of good Princes) by Nationall and positive laws as well as divine; to the directive power of which the King ought to be as subject as his subjects, though not to the coactive, as being in that way only answerable to God for his actions. Which made our Government by King, Lords and Commons the best tempered constitution in the world, in that (as in the Natural body an equal mixture of Elements) a just proportion and distribution of power in regard of exercise in the Civil and politic best Fabricates it for a prosperous continuance, which the experience of this Nation did happlly evidence, till our having no King in Israel let in (as to the Jews) all Barbarity and impiety amongst us. 2. Others of a more late stamp (that carries the impression of Jesuitism upon it) as Buchanan and Knox for the reformed; Ballarmine and Stapleton for the Romish Church, resolve all power from God into the people and Community of men, and to be derived from them either by their Individual or representative suffrages into any posture of government they shall choose, whether Monarchical, Ariftocraticall, Demacraticall, or the like; in it (and the consequences of it) laying the Foundation of most of the Civil Wars and Commotions that have happened in Christendom since their time. But however these stremns divide, and these sins are drawn Counter to one another, they both meet and concentre in that truth you desire a consirmation in, which is. That there is a conscientious obedience, at least submission due to the Legislative Power wherever we own it to be, and that by God's command whether to the King as supreme, Pet. 2.13. or higher Powers in the other notion, in that they are of God, and they that resist the power, resist God, and purchase damnation to themselves, Rom. 13.12. Other ways there would be a progression ad infinitum, no Centre to unite in, no binding up of broken and divided interests, no common principles to meet in, nothing to resolve ourselves into, but Anarchy & consusion: Wherein all law would be reduced from the bode to the hand, from prudence to power, the Arbitration of the Sword, the Will and lusts of men. Upon which ground all the sober part of the kingdom, as if one Soul had animated so many bodies, have agreed in desiring that one and only expedient of a FREE PARLIAMENT, and both Armies have declared for it, so as I hope we shall all acquiesce in what ONE, so Freely called, shall declare and settle. Yet there want not Emissaries and boutefeus that to gratify their passions and private interests, Foment our distractions, and in stead of closing, strive to widen our Soars, and make our disease mortal, by opposing the remedy of a FULL and FREE PARLIAMENT killing us with their cordials of specious pertences, glorious nothings, and feeding us with Air and Shadows instead of solid food (to bring us to a consumptive death) the name and picture of Parliament, only to Idolise when they would destroy the very being of it, with our Religion, Liberties, and Freedom at once. But the pit is discovered though strewed over with Flowers, and I hope we are escaped the snare, by the prudence and public spirit, our never to be enough honoured GENERAL hath showed in the management and conduct of our greatest and dearest interests. Yet the better to secure the blessings of a happy settlement, (a pregnant and comprehensive mercy, the Womb of all other Felicities) Let us still with the wary Pilot have Oculos ad coelum, manus ad clavum: our eyes upon heaven, our hands at the stern, that we prevent the storm, or sail safe in a rough sea. 1. By our prayers to God, the ascension of our spirits, the wing and weight of our souls by which we mount in our desires and six in our dependencies upon him for a blessing. 2. By endeavouring to advance the settling of that Government we most approve, by all Just, Open, henourable, and Fair ways, being as zealous and active for GOD and the KING as others are for their too much adored IDOL of PRESBYTERY & a FREE STATE, till we see what a FREE PARLIAMENT will produce, but then to acquiesce in its resolutions, as the only suprem power now asserted, that can oblige us to a conscientious submission (though perhaps not obedince) to their Laws; the Legistator being above the Tribunal of men and only accountable to God for his actions And therefore if any shall be guilty of so daring a presumption as to impose upon their Judgements, or so high a rebellion as by force to oppose their commands, though Connter to their own Interests and opinions, or so Irreligiously bold with God, as not to submit to them for his sake, we are here resolved (we hope with LONDON and ALICE other Counties) to maintain with our lives and fortunes the unlimited power in regard of humane restraints and Confinements which we assert as due to a FULL FREE and legally called PARLIAMENT; having as good hearts, as good Swords, and a better cause to Fight for, than any can have to oppose us, in the vindication of the Parliaments undoubted Rights to an usufructuary interest in the gubernative power. The Invasion of whose Freedom in any kind either in Electing, sitting, or voting is the destroying of its essence and being, a turning our antidotes into poison, And a taking from us all humane means of calming the raging of our Waters and madness of our people, who will otherways make this nation a great Bedlam, a Wilderness Inhabited by beasts not men, a Chaos, that nothing but an Almighty Power can work upon, to produce beauty out of such disorder and confusion, from which GOOD LORD DELIVER US. Of the Influence of the Legislative Power upon Ecclesiastical Laws and Persons. AS to your second Question, how far the legislative power hath influence upon the Ecclesiastical, I think there can be no doubt, but that in the intention of our ancient laws, the Judgement of the Primitive Catholic Church, the suffrages and practices of all the reformed ones and the rule of Scripture, they are as two great orbs in one Firmament, both moving from the Primum Mobile, in a motion orderly and Independing upon one another, acting according to their several powers and functions; although subordinate, as members of one Community and Civil body, so as the Civil Magistrate is supreme over their persons, and in all Causes Ecclesiastical, in regard of their Animation to the Exercise of their powers; but not over them; For as the Mitre is to obey the Sceptre in all things prudential in Government, and to submit to the regulation of their outward actings to their Commands: So the Sceptre is not to interpose in Cases merely Ecclesiastical, as in matters of Faith, making of Canons etc. Only in the enforcing of them, for the Regulation of the Church in Decency any Order (which S. Paul places in Churchmen alone) nor did ever any age countenance the invasion of the Clergies rights in it, which were to make an assault upon God himself, and sacrilegiously to force from his Spouse, not only her Jewels and Ornaments, but the richest dowry she is invested with on earth. Nor can the disorderly and eccentric motions and actings of the Clergy themselves, in their unlawful assemblies, lay a foundation for the Civil powers, imposing any thing upon us, in order to the change either of Doctrine or Discipline from what our ancient Laws or Canons prescribe, Especially when theirs in themselves are so raw and undigested, as they do rather nauseate then nourish. And therefore I hope it will be the prudence of the PARLIAMENT to work after God's pattern, doing all things in number, weight and measure, Order and proportion, being that alone that gives beauty and permanency to any being; and after so many wheelings, and revolutions return to our ancient, glorious and happy Government, by the KING, LORDS and COMMONS in Parliaments, Bishops and Presbyters in their lawfully called national Synods; which balancing of the Interests, cannot but unite the sober, wise and moderate men of all parties, as I have expressed in my Letter to my Lord General Monck. For thus the Church can only speak in her representatives, as we do in our Conventions, by our proxies, and the spirit of the prophets be subject to the prophets, as the Scripture commands; so as Vzzah's hands must not uphold the Ark, nor Corah's conspiracy usurp upon Moses and Aaron, without engaging God as a party to revenge his own cause and servants Interests. But when all things are done in a Just and orderly subordination, Laws carry reverence, honour and authority in them; and Religion is as the Bases and Pillars of Civil power, That as the Roof and Covering of the Church, to defend her against all the storms of persecution; so as it is the happy union and combination of both that makes the building durable and glorious, the well tuning of them to one another that makes the Harmony, when the one obeys all Civil Injunctions, the other actuates and enforces all Ecclesiastical constitutions, for they only bring the Bullion prepared for the Legislators Mint, he gives the Stamp that makes it currant, so as all Church-laws to oblige the inward & outward man, aught to derive to us from the Clergy in a lawful posture, as their spring (by the Magistrate, as the stream;) the promise of the holy Ghost in regard of ministerial function and government, being only to them, as hath been fully proved by many, scarce ever denied by any solid and sober Christian. Which is all I have now to say in relation to what you propose. The Third Leeter Of the late Publication of the Covenant in all Churches. BUt there is an exile lately returned, with what design; I know not (the publication of the COVENANT in all Churches) though it makes way for many conjectures, which I am not willing to publish, lest with the Schoolmen, in their unclean Speculations, I should teach men many vices they are yet Innocently ignorant of; Therefore I shall look upon it only as a well meant error (being willing to extract virtue out of a Venomous and unwholesome plant) and put this interpretation upon it. 1. That it is only meant to insinuare into men's minds, that natural duty they own their. Sovereign both by divine and humane Laws; and bring them to that Allegiance due to their KING by a sacred tye, so universally taken to support not enervate their former OATHS of FEALTY and obedience; Which my charity inclines me to, for it were too daring a sin for any Christian to own the espousing of any other sense, and a suing out of a divorce from God, as done in opposition to his ordinances. 2. That in swearing to alter the Government of the Church (as it was, and is yet legally established) by Archbishops, Bishops, Deans, Chapters, Officials, etc. It cannot be interpreted to intent the extirpation of reverend, ancient and APOSTOLICAL EPISCOPACY, because the Oath Limits the intended reformation to the rule of Scripture, in which Episcopacy is most clearly established and undoubtedly to be of the well being (if not being and Essence) of the Church, but only to design (I hope in an Orderly Way of subordination with the KING'S Concurrence) a breaking of the Chain, a dissolving of that Hierarchy, and taking out such links only as were of humane Authority, and perhaps superfluous at this time, as they drew in a train of unnecessary charges with them, and increase of Fees in Ecclesiastical Courts (though prudentially retained in the reformation) but if any shall be so Ignorantly bold, as to attempt more, it is to undermine, under a pretence of building, and to benight us by obscuring the great Lights of the Church and damning up the Fountain of it; when Episcopacy (as the Sun) is the receptacle of all Light, and placed by God in the Church to transmit it to the Presbyters and Deacons (Stars of a lesser Magnitude) by a due Ordination which in the consequences, will let in an Egyptian blackness; and even Eclipse God himself, in the glory of his outward Courts here on Earth, which he wishes may be restored to its former lustre, that is Your Humble Servant FINIS.