THE COPY OF A LETTER to General Monck.  
London, Printed, 1660.   

The Copy of a Letter to General Monck.  
My Honoured Lord;  
THough virtuous inclinations in their Infancy and 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 engenuous 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 intelligences 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 inlets 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 (and 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 judgements 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 withal 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 Factious and Fanatic people) and gives you a Command of our Persons and Purses.  
Yet give me leave, as the Echo of the Kingdom's 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 Papal. 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 Gods, 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 epitomies 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 witchcraft) 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 and supporters of Christianity; by their pious learned and painful labours; when living and propagating it when dead; by their bloodshed 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 action 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 deviations) 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 than the Parliament had declared, even a confining of arbitrary power, and keeping all things in their own bounds and channels, a reforming, amending 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 chains 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 Reprosentative to be called, or that they may have a Ballet 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 Wine-press 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 semetry 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 it in a Concurrence with the whole Nation; whose desire it is as well as the Prayer of;  
Your Excellencies most humble Servant.