AN APOLOGETIC FOR THE SEQUESTERED CLERGY OF THE Church of England. Disclaiming and detesting the late Unnatural, Presumptuous, Unparallelled and Antichristian Proceed, against the Honour and Life of the Best of Kings, Our most Dear and Dread Sovereign Lord and King, St CHARLES the MARTYR. Communicated in a Letter to a Religious and Loyal Gentleman, his Honoured Friend.  
The Crown is fallen from our head: Woe unto us that we have sinned.  Lament. 5.16. 
O my Soul, come not thou into their secret: unto their ASSEMBLY mine Honour be not thou united.  Gen. 49.6. 
In reos Majestatis & publicos hostes omnis homo miles est.  Tertull. Apol. parag. 2. 
Printed at New-Munster in the year of Confusion.   

AN APOLOGETIC FOR THE SEQUESTERED CLERGY OF THE Church of England.  
SIR,  
THe late unparallelled, presumptuous, unnatural and Antichristian Proceed against the Honour and Life of the Best of Kings, our most Dear and Gracious Sovereign, by a Pretended-Legal Trial, Sentence and Execution of Him, by incompetent, interessed, and armed Judges, without either Precedent, Law, Reason or Conscience, at which the ears of every one that beareth it do tingle, have not unjustly begot your indignation against, and detestation of, so high and insolent a villainy, as was never acted before by the worst of men, nor infused by the Prince of Devils.  
The transcendency of this horrid work of darkness, this Masterpiece of Hell, if we except the Murder of the Son of God, (which was so nearly paralleled by this, that we could not but, with a just reflection on it, admire the disposition of the Divine Providence, which ordered the Crucifixion of our Blessed Saviour recorded by Saint Matthew for the Proper Lesson of that fatal Day of the Martyrdom of our Just and Pious Prince) hath so far outgone the Tragic fancies of the most ingenious wits in Cruelty and Malice; and withal, so far Eclipsed the Glory of our Israël, heretofore famous and renowned among the Nations, admired by our Friends, and envied by our Enemies; but now the just derision of the World, and out-cast of the People; that we cannot but look upon this Kingdom, or rather this Aceldama, with the saddest eye of compassionate affection and sorrow, as once our Blessed Lord and Master did upon his sometime Darling Jerusalem. Nor, indeed, will grief allow us to speak out, what horrid consequences have, in the anguish of our souls deeply afflicted with the contemplation of the eternal ruin of our Name, our Place, and our Religion, been sadly represented to our thoughts. So true is that common saying, Ingentes stupent, that we can scarce find breath enough to say with the Prophet Jeremy, O that our head were waters, and our eyes fountains of tears! But are forced to break off with our Blessed Saviour (beholding and weeping over Jerusalem) in His most pathetical expostulation and expressions, O, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!  
SIR! We are confident, your detestation and abhorrence of this impious Parricide (beyond the worst of Nero's cruelties) hath not so far surprised and invaded your Charity, (though it hath the bowels of the Nighbour-Nations) as to impute so great a guilt to all the Kingdom; wherein the Righteous Judge of all the earth and that's our highest comfort) well knoweth how to distinguish, and to lay this cursed Brat at the true Father's door. And you may believ it, Sir, the characters of Humanity are not so defaced, nor the impressions of Christianity so blotted out among us, but that you are seconded by Thousands, who have not worshipped the Golden Calus, nor bowed their knees to Baal, in your just Anathema upon the cursed Authors of this Tragedy, the Heirs apparent of Damnation.  
But somewhat more you think required of us, of men of our Profession, than an implicit silent Detestation. And our Calling seemeth to urge an absolute necessity upon us (lest silence be interpreted Consent) to clear our Credit, Conscience and Religion (the three great interests of all Christians, and specially Divines) by some Public Declaration of our Judgement concerning the late barbarous and unheard of Practices against our most Pious, Constant, Christian King; the Light of our Isräel, the Breath of our Nostrils, the Anointed of the Lord.  
And indeed, SIR, if we had not that to say by way of Plea and Vindication of our Silence, which we hope will be esteemed rational and just by all intelligent and Loyal souls (for we are not very careful to pleas others) we should not dare to look for mercy, either from God or Man; but very willingly expose our selus as fit objects to the rage & malice of our most implacable and bitter enemies.  
Sir, We cannot but with all thankfulness and devotion acknowledge the many great and transcendent blessings we enjoied, among, if not above, the other Subjects under the happy Reign of his most glorious Majesty. We cannot but confess His high merits of us; whom not only the common Obligations of the Oath of God, and our Natural Allegiance, but the due consideration of His undeserved respects and honours bestowed upon our particular Profession and Priestly Function must eternally endear unto us. And we had been the most unworthy creatures upon Earth, had we proved Desertores Fidei, had we faltered in our Faith and Loyalty to Him, whom the Church must ever honour as her most glorious Patron and Protector: and, which is the highest elevation of His Love, (so near was his to God's upon the Cross) beyond all Constantine's, Theodosius', or Valentinian's, the most in. vincible Champion and Martyr for Her. Who, when He saw all ways of doing good, of improoving His affectionate Piety to Her, barred up and utterly precluded by a religious Sacrilege, willingly laid down His Life for Her redemption; And, in imitation of the blessed JESUS, acted what He said, If you seek Me, let these go their way.  
The contemplation of the glorious excesses of His triumphant Charity and Devotion (for, He loved our Nation, and the Zeal of God's House had eaten him up) not only giveth new Arguments for our designed Apologetic, for clearing up the mists now cast upon us, by reason of our Silence in this Caus, but also supplieth us with rich grounds and materials for a Panegyric, to the eternal honour of His most precious Memory: But here we are oppressed with so much light, and such transcendent beauties of perfection in all the passages of His blessed Life and glorious Martyrdom, that all we can conceiv or say of Him would come as short of His incomparable merits, as doth a Peeble of a Diamond, a Candle of the glories of the Sun, or our unworthy pen of His victorious and Seraphic quill. We cannot add a grain of honour to His glories, of which He is as full, as the eternity of Heaven, in the fruition of Christ and God can make Him. Where He hath exchanged His Crown of Thorns for one far more illustrious of Stars; and where His Charity, which was kindled here to very high and extraordinary proportions, hath now attained her ultimate perfection, and burneth with everliving flames.  
The influence whereof, we cannot doubt, will dissipate the Clouds of black constructions, which threaten a storm to our Reputation and our Conscience; The One assaulted with the engine of Falsehood, that we dare not now in Persecution own the Truth of that Doctrine, which, according to the example of the Primitive Christians and Catholic Clergy, we professed in our Prosperity: The Other undermined with the bitter Reproaches of our insulting Enemies, who triumph over us with cruel Quaere's; Where are the great Pretenders for the King? where is the Royal Party? (we take it for Their scorn, but 'tis Our glory) where they for whom He ventured Life and Crown? Not one that durst appear, or show his head in vindication of Him: Not one stood in the gap to make up the breach, to mantein His Honour, Crown, or Life.  
— Pudet haec opprobria nobie  
Et dici potuisse, & non potuisse refelli.  
We cannot but deplore our sad condition, thus loaded with unjust aspersions. These make such deep impressions on our souls, that we cannot but look upon them as an intolerable addition to our many Sufferings; which, being aggravated to the highest pitch by these foul mouths, discover too much acquaintance and familiarity with Hell, to be believed by any who have thoughts of Heaven. And, if we may obtain a little patience of pious and judicious Christians, we doubt not, we shall give such satisfaction as shall wipe off the deepest stains of Calumny; and give in most clear evidence to all the world (whose Charity we beg not to impute so great a guilt to our Tribe and Profession) that, as we can, in the integrity of our souls, wash our hands from having any agency in any Scene of this accursed Tragedy, so we do abominate and detest the fatal Close and Epilogue thereof; as being a most destructive Principle and foundation, which must necessarily conclude (without the interposition of God's infinite and miraculous mercy) in the inevitable period and ruin of our Religion, Monarchy, Honour, Law, Liberty, Life, and whatsoever is most sacred and dear to God and Man. All which, as it were the highest ingratitude not to acknowledge them to be concentred and bound up in Him, to have been manteined and propagated by His gracious hand, and to have lived with Him, so we cannot but now look upon as dead with Him, and buried in an eternal grave of infamy and destruction.  
Which grave as it was not digged by us by any actual concurrence or unworthy compliances, nor otherwise then as we are involved and concluded in the community of a finful people, now white unto the harvest, and ripe for the fickle of Divine Vengeance; so the prevention of it being endeavoured by us, as far as lawfully we might in our vocation, we are confident the blame and guilt of the succeeding miseries and mischiefs cannot be justly charged upon us; who, though we live among them, are not of them, but, like the righteous Lot, through the necessity of our cohabitation in this Sodom, are grieved with the presumptuous conversation of these Heaven-daring miscreants.  
Who, that they might securely, uncontrol'd, walk on in the forbidden paths of highest Treason, against the Lord Himself, & His Anointed, took order for the stopping of our mouths, who could not speak the Language of the Beast, nor frame our tongues to their new Shibboleth of Holy Leagues, of Vows and Covenants. Haec Lerna malorum. This was the fountain of our miseries, whence all those bitter streams have issued, with which the Loyal Clergy of this Church, for seven years past, have mingled both their drink and tears. This the occasion of that cursed Deluge, which, in flat opposition to that other sent by God for the drowning of a sinful World, hath overwhelmed Noah, and the Ark, and saved the posterity of Cain. This was that Trojan Horse, which ushered in those armed cruelties, which, under the specious shows of Reformation, and setting up the Kingdom of Christ, have given the greatest blow to His Religion, undermined the Foundations of Christianity, and levelled the Throne of Imperial Majesty with the ploughshares and the mattocks of the earth.  
Thus, SIR, we have at last discoursed our selves up to the bitter springs of Meribah; the source of all our sorrows; the Mother or the Nurse of these confusions; and, in a word, the Sin and Punishment of this late flourishing, now miserably ruined Church and Kingdom.  
Our utter detestation whereof, for we cannot cast our eyes upon it, but as upon some blazing Star, or prodigious Comet, portending dire effects of blood and death to us and Christian Religion, (which never owned the Principles on foot against the Highest Powers for any Articles of Her Faith) give's clear light and demonstration of our Innocence, which hath not only been protested by many of our Brethrens, in their Public Declarations of the Church's judgement in the points of Nonresistance and Allegiance, but also sealed with the Blood of some, and with the Sufferings of all.  
These two, 1 The Protestations of our Judgement, and 2 The many Sufferings endured by us, in the righteous prosecution of This Cause, had been enough to have convinced any of our Uprightness and Integrity; if either they had learned but so much Charity, as the Principles of Christian Religion dictate to as or but so much Humanity as is taught them by the dimmer Light of Nature.  
But truly, SIR, the importunate aspersions of our Enemies force us to a seeming neglect of all Humility, and a forgetfulness of Modesty. And we must, by way of just Apology, but without all arrogance and self-conceipt, say with St Paul, If we are fools in glorying, they have compelled us, 2 Cor. 12.11.  
And here we are encompassed with a Cloud of Witnesses: and the eminent Examples of the Saints, the Forerunners of our Faith, will not only excuse but patronise this our just Defense, and now necessitated boasting: Looking unto JESUS, the Author and Finisher of our Faith; who, for the glory that was set before Him, endured the Cross, and despised the Shame.  
Quot vulnera tot ora: Our constant course of sufferings proclaims at once our Judgement and our Innocence. 'Tis true, indeed, we have not attained to that high Heroïck pitch of the Primitive Martyrs; of whom Saint Paul (by way of Prophecy, with respect to them that were to follow after, no less then of History, referring unto them that went before) speaketh those glorious excesses of Faith, and Charity, and Zeal. They stopped the mouths of Lions. So did these: For we know the old word was, Christianes' ad Leonem. Some were tortured, not accepting deliverance: It was a crime with them to be but Libellatici: and they contemned their lives that they might preserv their soul and honour, free from the guilt of sin, nay from misprision. Others had trials, of cruel mockings and scourge: yea moreover of stripes and imprisonment. Not was this much to them, who well remembered that it behoved them to follow the Highpriest of our Profession, who was thus consecrated by sufferings. They were ¹ Stoned, they were ² Sawn asunder, were ³ Tempted, were ⁴ Slain with the Sword. So was the Proto-martyr 1. St Stephan, the Prophet 2. Isaiah, the Patriarch 3. Job, and 4. Zachariah the Priest, the Father of the Baptist. They wandered about in sheepskins, and goatskins: being destitute, afflicted, tormented. Their glories were within, their garments mean and suitable to their habitations, For they wandered in deserts and in mountains and in dens and in caves of the earth. Of whom the world was not worthy. And wherefore this, quo oculo? For they had a respect unto the recompense of the reward: that they might receiv a glorious Resurrection. And are these the prizes of our Sufferings? These were enough to sweeten bitterness itself: to make them welcome Death, to hug the Cross, to embrace the Flames. Indeed, we have not drunk so deep as they in the bitter Cup of Gall and Vinegar. We dare not say, Our Sufferings equal Theirs, in the degrees or quality of torments. They were more noble and exceeded us; triumphing in their Chariots of Fire; dallying with Lions and the cruel beasts, less cruel than their persecuting Masters; singing upon the Gridirons and Racks of exquisite and new-invented Tortures; tiring the malice of inhuman Butchers with an undaunted Christian resolution, with a victorious Faith and Patience; spitting defiance in the face of Cruelty, pregnant with Heathen wit, and armed with power. These were the great excesses of those Worthies, who knew no other Arms but these (besides their Prayers and Tears) to fight with and to conquer a world of Tyrants and of Infidels. These things did those mighty men. Did: so we said; for sure they were not counted Sufferings, which were thus courted and embraced by them. Such were the Leaders in the glorious Army of the Martyrs. Nor have they wanted honourable followers in all the Ages of the Christian Church. Who, though they did not wade so deep in the Red Sea of Blood, yet marched after in their Liveries of Stripes, of Bonds and Persecutions; the lesser marks of the Lord JESUS, the Captain both of Suffering and Salvation. The difference of whose glorious reward, accidental perhaps, but not substantial, an Aureola to one, to one a Crown, will be abundantly made up and reconciled in the blessed fellowship of Saints and Angels, and the eternal fruition of Christ and God; to the full completing of the greatest Hope, and the assurance given by S. Paul That the light afflictions which are but for a moment shall work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (an Hyperbolical expression for an Hyperbolical reward) a far more exceeding and eternal weight of glory. Indeed, we dare not compare our selus to these, nor make our selus of their member who were the glory of their times. It will be joie enough for us, if we can say  — Sequimur Patres,— 
though we be forced to add  — non passibue aequit. 
She did what she could, was, to our comfort, compead a good Plea by Christ, and justified in Marie Magdalen. We dare not, nay we need not plead the rigour and intenseness of our Sufferings: for, be they more or less, by Sword or Fire; by Death, or by being but Undone; We are accepted according to that which we have, not that which we have not. But, if any question the Justness of our Cause (a righteous Cause if ever any) or doubt of the Intention and Preparation of our Souls, Quocunque Dens, to follow whither God shall pleas to call us, We speak foolishly, but we speak it with S. Paul, Whereinsoever any dare be bold, we dare be hold also. Are they Christians? even so are we. Are they true Sons of the Church of England? even so are we. Have they suffered for righteousness sake? even so have we. Are they the Ministers of Christ? (we speak as fools) we are more. In Labers more abundant; in stripes above measure; in Prisons more froquent; in deaths oft. If we must needs glory, we will glory in the things which concern our afflictions. The Plunderings, Sequestrations, Imprisonment, Banishment, Death of thousands, endured by us with so much Patience, Meekness, and Heroïck Courage; Our Constancy and Perseverance in this fiery Trial; still holding our Integrity, and blessing God, in the loss of all, save Faith and a good Conscience, are evidence enough to God and Man, that we cannot but detest such high impiety, which, striking so immediately at the Sacred Person of the King, God's Vicar upon Earth, will mediately be found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strike at God Himself.  
But, because the foulest Fiend sometime put's on the fairest Vizard; and the Prince of Darkness hath been often known to transform himself into an Angel of Light; the furious Donatists cried out of Persecution, and, in a frantic Zeal and mad Devotion, ventured upon swords and flames, pretending the Religion of a Holy Cause, (as here their younger Brethren did and do) to warrant their unjustifiable Actions; Groundless suspicions may be raised of us; our Innocence may be counted a Malefactor; and our very Sufferings may suffer. But, if Causa non Paena facit Martyrem be a truth and ever taken so to be by men of all Persuasions and Professions, we shall not doubt to own our Sufferings, and justify Our selus and Them by the prescription of a Righteous Cause. Indeed, we cannot see by their New Lights, which seem to us more black than the Egyptian Darkness. Their Revelations are Obscurities: and their Apocalypse, Apocrypha. We dare not give our Faith to their Pretensions; we dare not trust their Spirit without Trial; since we have found it, to the woeful disturbance of Christendom, run cross and contradictory to the Holy Faith, which was consigned to the Catholic Church in the undoubted Records, and infallible volumes of the Sacred Scripture; which, upon better and more certain grounds then the Laws of the Medes and Persians, have the highest privilege and honour, as dictated by the Spirit of Truth, to be unalterable. We know, ndeed, that God spoke in them: as for these men we know not whence they are. It is another Spirit they pretend: It is another JESUS, whom they Preach: It is another GOD, whom they Adore. The Holy Spirit we know: JESUS we know: and GOD we know: But who are these? If we may pass a judgement by their works, (and Christ will warrant us by His, Ex fructibus, You shall know them by their fruits) They are not Sheep, but Wolus; not Doves, but Vultures; not what they call themselves, the Meek, the Saints: They speak their Father and his works they do, who was a Serpent; is a roaring Lion: who, having managed the highest Treason against his supreme Lord and Sovereign, the King of Heaven and Earth, not only engaged many of his fellow-subjects in that grand Rebellion, but hath ever since made it his work to disturb all Kingdoms but his own, (for there he will endure nec priorem, nec parem) to set the world on fire, to raise up Seditions, and to shake the very foundations of Government and Order.  
But we have not so learned Christ: nor can the Principles of Christian Doctrine consist with such Unchristian Practices. We spoke openly to the world; we ever taught in the Temple, whither the people always resort, and in secret have we said nothing. Ask not of us; Ask them that heard us, what we have said unto them; Behold, they know not what we said, S. Job. 18.20, 21. First, we appeal to God, and next, to them who knew the manner of our Life, and Doctrine, if they would testify, that after that way which they call malignancy (for so they miscall the Doctrine and Practice of our Christian brethren) so worship we the God of our Fathers; so have we been taught, as the truth is in JESUS, to Fear GOD and the KING, and not to meddle with them that are given to Change; being assured by the Spirit of Truth, who cannot lie, That their destruction shall arise suddenly; and who knoweth the ruin of them both?  
Knowing therefore this Truth and terror of the Lord, lest we should incur the just reward of partaking in the sins of other men (which we have laboured to prevent and hinder both by our Example and Discourses) We do, in the Name of God, ad liberandas animas nostras, to clear our souls of the Innocent blood of our Just and Righteous PRINCE, Declare the late presumptuous Proceed against his Life and Honour to be Jesuitical and Antichristian; contrary to the Faith once delivered to the Saints, and ever professed by the Catholic Church of Christ, and, in special, by the Church of England. We acknowledge and declare to all the world, that the KING is solo Deo minor, as in the old Divinity of Tertullian. That Sub- or Co-ordination destroy the eternal Mishpat, the righteous Law of God, planted in Nature, and consigned in the Holy Scriptures, for the absolute, independent, and Supreme Dominon of God's Vicegerent, the Sacred Majesty of His Anointed. That He is not, by any Law of God or Man, accountable to his Subjects; no, not in the supposed case of maladministration: satis erit ut Deum exspectet ultorem, was thought by the old Christians a sufficient thunderbolt to keep Him in good order. That He hath no Superior upon Earth to exercise Jurisdiction over Him. That [Against Thee only have I sinned] could not be truly said by King David, upon any other consideration, but His unquestionable Exemption from all Humane Judicatories. That He is a King by Him alone, by whom He is a man: without all Papal or Popular dependence. And that the Cursing of the King, but in our Thought; much more the slandering and reviling with our Tongue; much more the Deposition and Dethroning; but, above all, the Taking of His Life is a Crime of deepest stain, and the highest breach of all the Laws of God and Men.  
These, SIR, are no new received opinions of Yesterdaie, or of this later Age; They antedate the Aera of Christianity, and are contemporary with Nature: and it were easy work to fill whole volumes with the glorious Names of our Fathers who lived and died in the promulgation and mantenance of this Faith, which, now suffering under the odious Name of malignancy, Court-Divinitie, and flattering of Princes, was the chief quarrel of the world against us, to the dishereson of us in our temporal fortunes; and, which was far more grievous, to the eternal ruin of those precious souls for which Christ died; whom, by the stopping of our mouths, and the perverting of the Truth by the mouths of Ababs' Prophets, substituted unduly and intruded, against all Law and Conscience, into our Cures, it lay not in the power of our Christian Charity to save from the deep engagement of the wrath of God upon them, here; nor, which is worse, the entailing of an eternal curse upon their Memory, and (without Repentance) upon their Souls.  
And now, SIR, what need of farther witnesses of our Integrity and Innocence? what Reason can object or lay on us the imputation of so great a guilt? what could we hope might possily prevail, when the engagement of our Fortunes, Lives and Souls, the best and dearest pledges we could stake, could not procure that credit unto us, or mercy to themselves, as to divert them from those horrid ways, which know no end but Hell and desperation.  
And with these only we could very well have satisfied our selus in point of Conscience, and have offered them to God for His acceptance. But more we have to say by way of Plea, which like packthread and paper we shall cast into the bargain. And that upon this double consideration. 1. Of the seeming improbability of the Attempting an Action of so extravagant a nature. 2. Of the Impossibility of good Success, in case we had appeared.  
1. For the first: what wise and honest man could rationally imagine, that such unnatural, unheard of Thoughts could probably possess the hearts of any, who had not first cast off Humanity and Reason, not to speak of Conscience and Religion? What Hazael would not startle at the motion of so horrid, so unparallelled impiety? and utter his detestation of it in his language, Am I a Dog? We presumed the Actors in that fatal Tragedy would not be so injurious to themselves as to take that for a fault in Us, Our Dis-beleeving of so prodigious an Intention, the Believing of which to have been deliberated by any, who had respect to Conscience or Honour, was conceived by us too great a breach of Christian Charity; which we our selus, though present on the Stage, were loath to suffer to be so far invaded, notwithstanding all that terrible pomp, and such extravagant Preparations. We hoped better things from them who had assumed the Name of Reforming-Christians, and of Saints: Nor durst we, while we laboured to be innocent, by questioning or prejudging their innocence, endanger ours. But, indeed, beside our Charity, which, if S. Paul be right, Thinketh no evil, which cannot be itself if but suspicious, had we not Reason too? Can Christians be induced to believ that Oaths and Vows and Protestations could be no stronger ties upon the Saints, than Cords or Withs were in the hand of Samson? Or else that Regicide, a crying sin, would be a just satisfaction to an incensed God, for all our former faults and villainies? Or that the breaking of the Fift, the Crown Command, could make atonement for the breach of Nine? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O Sorcery, how hast thou broke forth to the supplanting of Christianity and Reason! Rebellion is as the sin of Witchcraft, we often heard before, we see it now.  
2. But the second, the Impossibility of good success, in ease we had appeared, which was strongly confirmed to us, whether we reflected on 1 Our selus, 2 The Managers of the Design, or 3 Others, both of their own Ministers, and of the Loyal, and Legal Clergy, was an effectual argument to us, and a sufficient ground for our eternal silence.  
1. Reflecting on Our selus. For, supposing the Legal Clergy could have met, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one mouth, with one mind, and prepared an uniform Protest, and backed it with all the Arguments that Scripture, Reason, Law, or Conscience could have suggested to us (which yet they took an order to prevent and actually effected by the hottest persecution that was ever set on foot by any against their Brother-Christians; witness the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dispersion, banishment and retirement of most, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Few or none remaining, but such as either do precariò vivere, subsist by the charity and alms of pious, well-affected Christians; or else, not standing, forsooth, recti in curiâ, dare scarce be known to be in being) Might we not justly fear the Cause would suffer by the very interposing of such Advocates? Away with such fellows from the earth; 'tis mercy, too great mercy that they live: These fellows are but permitted to sojourn here, and they will needs be Lords. Can Prudence prompt them to be Mediators, whose very interest carrieth a denial in the forehead? We would be loath to have our Reason questioned, while we would improve our Christianity. Good Causes we have often known miscarry for want of fitting Instruments to manage them. Nor could we wish our Enemy a greater mischief, then for the obtaining of his purpose to use  Mediators. there's as much truth in This, He teacheth to deny that asks amiss, as is in That, That asks but faintly. And, in good sadness, could we hope for better, by whatsoever we could say or do? Is not the very Name of Royal Party an inexpiable crime? Is not the very word Malignant a rub and prejudice to the justest suit? And is not this our case? or do we stand on any better terms? We feared the least appearance of our Name might be interpreted some grand Design; and, instead of finding the success we sought, seal up the sentence of His condemnation. Beside; would it not entrench upon our Prudence, to irritate the spirit of an adversary, by the ill choice of Intercessors? Nor have we yet so far forgot our Reason, as to attempt the quenching of a Flame by the suffusion of Oil. The unacceptableness of our persons and Condition with the great Statists and Grandees, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respect of persons discover's they have not much to do with God, give's the first Impossibility of good success, and consequently a Reason of our Non-appearing.  
2. But, secondly, when we reflect and cast our eyes upon the Managers of the late and present Agitations, we think that Argument enough to stop our mouths, and patronise our Silence. We would not willingly incur the censure of speaking to no purpose, to men resolved and inflexible: to men whose Principles are to them as true, as they are falls in themselves: to men who presume upon their own Dictates as infallible Oracles: who rear huge buildings upon sandy grounds, and raise Conclusions on none or most deceiving Premises: who, in the very Principles they sometime pretend to own (for ask their Presbyterian Brethren whether they could ever get them to stand to any) are as slippery as Eels, as variable as the Moon, and constant only in inconstancy. Have they not justjfied their eccentric motions and highest irregularities with the decried Principles of special Providence and Impulses of the Spirit? Have they not owned and practised the Assertion, that Faith is not to be kept with Enemies? And, on that score, abused the wisest Head in Christendom? Not keeping faith with any, God or Man? Have they not perverted Holy Scripture, and the heroic actions of some Saints, assisted by immediate inspiration, to authorise the highest villainies? And are we still to learn the fetches of Satan? or can we be ignorant of their devices? Quo teneam nodo? If we could yet but guests what lock to have them at, what weapon to fight with, perhaps they would not seem so wise, not so invincible. But, indeed, it is no matter for the Means, they are resolved on the End, per fas, per nefus; and, rather than miscarry or come short of their purposed Designs, run madly upon the pretended unpardonable crimes of those truly Honourable and worthy Patriots, who formerly sat at the helm, and managed the great affairs in Church and State: And, (that we may throughly know the meaning of their Canting-language, Pro REGE, Pro Parliamento, Pro Religione, and I know not what) nothing now conducing to their Ends, though never so much decried by themselves and spoke against in others, must be omitted for the punishment of a foolish people flattered into misery; and for the establishment of an Absolute, Independent and arbitrary Dominion, over the Fortunes, Lives and Consciences of their late fellow-subjects, now their vassals; who, of the most Free people in the world, under a pretence of Liberty are cheated into Slavery, far worse than the Egyptian Brick-kilns, or the Galleys of Argire.  
And having such as these to deal withal, Quibus non persuadebis etiamsi persuaseris, had not our Application been in vain, much like the washing of an Aethiop? Can a Leopard change his spots, or a Black-More his skin? Then, saith the infallible Oracle that cannot lie, may they that are accustomed to do evil learn to do well. Believ it, SIR, the grasping at a Crown was not to be dissvaded by our arguments; and that destructive Principle alone which drives them on (Of a pretended special Call from heaven) outvies with them the highest Demonstrations of Reason, Law, or Religion. To which if we shall add (what we conceiv the Truth, and the ground of these Presumptions) the Real, not Imaginary Fears and Jealousies, which, questionless, lie heavy on their souls, and egg them on, Scelera sceleribus tueri, to fortify and mantein what they have done; as doubting of the issue of their former sins, but by attempting greater; you will be soon induced to believ, that, as their resolution was to stop their ears against the voice of the Charmer, charm he never so wisely; so, all our words and arguments had been no better than Sibyllae folia, the sport of the winds, or the barking of a dog against the Moon.  
3. In which opinion we have the greater cause to be confirmed, when we call to mind the fruitlesness and non-success of those many Applications, which have been made to these great Masters of the world, not only by some of the Ancient, Orthodox and Legal Clergy, but also by many of the Presbyterian persuasion; who, though we cannot excuse their too great activity in promoting these unnatural distempers by their compliance and encouragement, have yet, though like very ill Logicians, after such Premises as they laid themselves, which were necessarily productive of these horrid consequences, utterly denied the Conclusion, and fling the dirt of this detestable action in the face of their sometime Brethren, now cruel persecuting Enemies.  
We have read indeed, SIR, the Vindications, which have come forth from some particular Members, and from some Bodies (or, as they love to speak, some Classes) of them. We cannot but approve and say Amen to their abhorrence of so traitorous an Attempt. But when we weigh the grounds they go upon; their voluntary Oaths and Covenants, of which we may well ask, Quis requisivit? What Law of God or Man required them? When we remember not a word or argument urged by them from their former Legal Oath of Allegiance to their Undoubted Sovereign; as if there had been no tie or obligation upon their Souls, till that accursed thing, the Covenant, came out to the disturbance of Three Kingdoms: When we consider that their chiefest Motives are drawn from their Implicit Faith of the pretended (so they now appear) Professions, Protestations, and Declarations of the Gentlemen at Westminster, to be very tender of the Rights, Honour, and Life of their Sovereign, and to make Him a Glorious King; and so indeed they have, by Suffering: when we reflect upon the Rise and grounds first laid and still persted in by them, which infallibly begat that fatal stroke, which was given immediately, indeed, by other hands, but consequentially by theirs: (For, if it be resolved in point of Law, that there are no Accessories, but all are Principals in high Treason, no question they have as much to answer for, that bound the Hands, as they that cut off the Head of His Sacred Majesty) When we consider these and many more, which highly aggravate their guilt, we cannot think them so innocent and free from participation in that horrid crime of shedding the precious blood of our Blessed Sovereign, but that they are infinitely beholden to the Pardon and Prayers of the highest Charity, That God would not impute His blood to them further than to convince them, what need they have of Christ's blood, to wash their souls from the guilt of shedding His. In confidence of the efficacy of which prayer, as we hope they will at last perceive their Error, and upon sight thereof be pricked at the hearts, and bring forth the worthy fruits of Penance, so we shall with a willing mind imitate the Father of the Prodigal, be ready to entertain them with the embraces of peace, and to salute them with the holy kiss of Charity.  
In the interim, the cold or no-reception of them, who had gone so far along with these Usurpers, was such a calling-card, so poor an encouragement to us, who are looked upon as altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and wholly opposite to their destructive Grounds, Way, and End, that we thought it wisdom to sit down and weep by these waters of Babylon, as despairing of any suitable entertainment, or probability of good success.  
Especially, when, being lately warned that the charitable service offered in the Humble Address of our Reverend and Learned Brother was either not accepted or not regarded, we had too great reason to conclude, that the light of Nature being wholly extinguished, and the Bowels of Christian Charity (as their Brother Judas') gushed out, all further Counsels or ghostly admonitions would be but giving Holy things to Dogs, or casting Pearls to Swine.  
Thus, SIR, we have at last discharged our thoughts into your charitable bosom: and hope that one or all of these will set us right in the good opinion of all Judicious honest men. Yet as we cannot but acknowledge with all thankfulness your great favour and tender respect in the communication of your fears, lest our honour or Conscience should be thought to lie too open to the unreasonable descants of censorious and illaffected men, so we must ever think our selus bound to your goodness, as for your own charitable construction of us, so for giving us this opportunity of discovering our sense and judgement: which as we have hitherto, cum bono Deo, attested by our Sufferings, and still shall, God assisting us, with our Lives, and, which is dearer to us, with our Souls, so we trust this free and public Declaration will for the future preclude and stop up the way of all uncharitable surmises, and confront the least suspicions of our approbation and compliance; and confirm in you a fair construction not only of our Profession but of our Sufferings; which, we beseech you to believ, we are so far from thinking much of, or repining at, that, on the contrary, we cannot but rejoice and triumph in them as our greatest honour and our Crown; esteeming the reproaches of Christ greater riches than the threasures of this world; and glorying with the Apostles that we were counted worthy to suffer for His Name, in the Profession of our Faith, Duty and Allegiance to the Best of Kings, our late most Dear and glorious Sovereign, St CHARLES the MARTYR.  
Nomen Ejus in benedictionibus.  
Usque quò, Domine, usque quò!   

TERTULLIANUS.  
CHristianus nullius est hostis, nedum Imperatoris: quem sciens à Deo suo constitui, necesse est ut & ipsum diligat & revereatur & honoret & salvum velit.— Colimus ergo Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut hominem à Deo secundum; & quicquid est, à Deo consecutum, & solo Deo minorem. Hoc & Ipse volet. Sic enim omnibus major est, dum solo vero Deo minor est. Sic & ipsis Diis major est, dum & ipsi in potestate sunt Ejus. Itaque & sacrificamus pro salute Imperatoris, sed Deo nostro & Ipsius; sed quomodo praecepit Deus, purâ prece. ad Scapulam, parag. 2.  
Nos pro salute Imperatoris Deum invocamus aeternum, Deum verum, Deum vivum; quem & Ipsi Imperatores propitium sibi praeter caeteros malunt: sciunt quis Illis dederit Imperium; sciunt quâ homines, quis & animam. Sentiunt eum esse Deum solum, in cujus solius potestate sunt; à quo sunt secundi, post quem primi, ante omnes & super omnes Deos.— Illius & Ipse, cujus & coelum & omnis creatura. Indè est Imperator, unde & homo antè quàm Imperator: indè potestas Illi, unde & spiritus. Illuc suspicientes Christiani, manibus expansis, quia innocuis; capite nudo, quia non erubescimus; denique sine monitore, quia de pectore, oramus pro omnibus Imperatoribus, vitam Illis prolixam, Imperium securum, Domum tutam, Exercitus fortes, Senatum fidelem, Populum probum, Orbem quietum, & quaecunque hominis & Caesaris vota sunt.  
Hoc agite boni Praesides, extorquete animam Deo supplicantem pro Imperatore.  Apol. parag. 30. 
FINIS.