THE PAPER Called the AGREEMENT of the PEOPLE taken into CONSIDERATION, AND The Lawfulness of Subscription to it Examined, and Resolved in the Negative, by the Ministers of Christ in the PROVINCE of LANCASTER.  
Published by them especially for the satisfaction of the Conscience, and guiding of the practice of our entirely honoured and beloved, the People of our several Churches, committed to our Charge; and for the general good of this Church & Nation.  
LONDON, Printed for LUKE FAWN, and are to be sold at his shop at the sign of the Parrot in Paul's Churchyard. 1649.   

The paper called the Agreement of the People taken into Consideration, and the lawfulness of Subscription to it examined, and resolved in the negative, by the Ministers of Christ in the Province of LANCASTER.  
THis Agreement being drawn up in the name of the People of England, and by the Title of the Book being tendered to the Consideration of the People, as also by a Declaration, bearing the name of his Excellency THOMAS Lord FAIRFAX, and his general Council of Officers, annexed to it, it is said to be tendered to the People of England; and the said Declaration desiring that all good people of England Will cordially embrace it, and by Subscription declare their Concurrence, and accord thereto, when it shall be tendered to them, as is directed therein: And it being of universal Concernment, taking in, and disposing of all public Affairs, not only of the Civil State, but of Religion: We the Ministers of Christ in the Province of Lancaster, who have constantly and cordially adhered to the Cause of King and Parliament, both in the first and second War, and have opposed, according to our places and Callings, the late Scottish Engagement, (by which many of us have been Sufferers,) and (having been called thereunto by the Authority of Parliament) have not only taken, but pressed upon our people both the Vow and Protestation to 5 May, 1641. and the Solemn League and Covenant, in the latter of which we have bound ourselves, Art. 6. in the Cause therein Covenanted, all the days of our lives zealously and constantly to continue against all Opposition, and to promote the same, according to our power, against all Lets and Impediments whatsoever; and what we are not able ourselves to suppress or overcome, to reveal, and make known, that it may be timely prevented or removed. And Art. 4. That we shall also, with all faithfulness, endeavour the discovery of all such as have been or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion, dividing the King from his People, or one of the Kingdoms from another, or making any faction or parties amongst the People, contrary to this League and Covenant; do hold ourselves bound (our common interest, and relations, our special vocations, and our aforesaid Engagements being considered) not only deliberately to weigh, and resolve, with ourselves and one another, what to do in reference to this Agreement, but publicly to make known our apprehensions concerning it, for the resolution of those that may be in doubt about it, and t●●t those that are for it may have our Reasons why we descent from it; and we humbly and dearly entreat our highly honoured and beloved Countrymen and Brethren of this Kingdom, into whose hand this our paper may come; as well the Composers and Publishers of the Agreement, as those to whom it is directed and intended, to be offered for their Subscription, more especially the Inhabitants of this County, unto whom we stand in a more intimate relation, both as living among, and having the spiritual Charge respectively of them, candidly to take and interpret, and conscientiously to perpend this our maturely conceived, and settled Judgement.  
This Draught, called the Agreement of the People, being a Platform of State-Government, calculated for this Nation, and so, more immediately of a Political or Civil Consideration; Our undertaking is not to survey, or give our Verdict on every thing it holds forth divisively, or by distinct Sections, no● ye shall we examine any thing in it Politically, or by the rule of State-M●●i●s, or the Laws of the Realm, we remit that work to the learned State-men and Lawyers of the Land 
* Ashursts Reasons, etc. and Mr Prynnes Speech. : But we shall 〈◊〉 it as Christians and Ministers, enquiring and determining according to our Talon how it may stand or disagree with the dictates of Conscience regulated by the Word of God: And in doing this, our method will be. 1. To give an account of our Conceptions upon the whole plot or frame taken together. 2. To speak distinctly and particularly to the Ninth Section, which concerneth Religion; whereupon we shall be the rather particular, because it is both more proper to our profession, and more pressing to our souls.  
For the first; The project of this Agreement is to place a power in the People, to alter when they will the Government of the Kingdom, to abrogate the present, and to erect a new form of Policy, and to be Lords paramount, or transcendental Moderators over those to whom the Government is committed, assuming to deliver them their Authority, to give them Laws, to disannul the Laws they make, to confine their Legislative power, and to oppose them by force of Arms when they see good; and to move them now to exert the said power. This may appear by the whole tenor of the Agreement, and namely in that it represents the People ordering the present Parliament to dissolve 
a Pag. 8 partic. 1. , appointing new Representatives of a new proportion and Constitution, (both in regard of places and persons electing,) and of the manner, times, and other circumstances of Election 
b Pag 8 partic. 2. etc. , which are to have the supreme trust in order to the preservation and government of the whole, and their power is to extend without the consent or concurrence of any other person or persons, to the erecting and abolishing of Courts of Justice, and public Offices, and to the enacting, altering, repealing, and declaring of Laws, and the highest and final Judgement, concerning all natural or civil things 
c Pa. 24. part. 8 , limiting the said Representatives from having power in many things 
d Pa. 24. partic. 8. etc. , directing and restraining them in matter of Religion 
e Pa. 26. par. 9 , and repealing all Laws. Ordinances, and Statutes, contrary to the Liberty in Religion which they provide 
f Pa. 27 part 4 , reserving in themselves, or any of them, power to resist them by force of Arms in some cases 
g P. 27. part. 10 ; And that such a fundamental change was in the Intentions of the Compilers, is evident by the Declaration following it, which saith, it contains the best and most hopeful Foundations for the Peace and future well-Government Government of this Nation 
h Page 30. , and in it they disclaim to middle in any thing, save the Fundamental settling of that power (to wit, the Law-giving, or Judicial power over the Kingdom) in the most equal and hopeful way for common Right, Freedom, and Safety, as in this Agreement 
i Page 32. .  
This Agreement than persuades the people to cast off, or depose the present Government, to turn themselves into an Anarchy, or jumbled multitude, to become a people without distinction or order, to run themselves into that confusion which the Jews were brought unto by the Babylonian Captivity, to be as the fishes of the sea, as the creeping things that have no ruler over them 
k Habak. 1.14. , and so fit for nothing but to be angled by them that desire to fish in troubled waters, for so it follows in the Text, they take up all of them with the angle, they catch them in their net, and gather them in their drags, 
l Verse 15.  as though we were a colony, or company of men, swarmed or broken out from some other Nation, and newly landed in this Island, free and ready to elect and set up a frame of a Commonwealth, such as we should like best. Unto all this we say;  
1. We are constituted Kingdom, a settled State, and under a lawful Government, which is very ancient, fully understood both by Magistrates and People, and deeply rooted in men's affections, both by long habituated exercise, and the well-approved benefices of it.  
2. The Government we are under is good, wholesome, equitable for the Constitution of it, fitly balanced and proportioned, being reduced to the golden-mean, lying between Monarchical Tyranny, and Popular Anarchy, it hath had the general suffrage to be one of the moderatest and best tempered Governments in Europe.  
3. The form of Government which we have are bound to own and continue under, not only by the single tye of the duty of Subjects, but by sacred obligation of Oaths, Vows and Covenants, into which we have been called be called by lawful authority, prescribing or propounding them to us; as namely, 1. The Oath of Allegiance, in which the Subject solemnly sweareth in these words, I shall bear faith and true allegiance to his Majesty, his Heirs and Successors, and him, and them, will defend to the uttermost of my power, against all conspiracies and attempts whatsoever which shall be made against his or their persons, their Crown or Dignity, 2. The Oath of the King's Supremacy, wherein are these words, I do promise, that from henceforth I shall bear faith and true, allegiance to the King's Highness, his Heirs, and lawful Successors, and to my power shall assist and defend all Jurisdictions, Privileges, Preeminencies and Authorities granted or belonging to the King's Highness, his Heirs, and Successors, or united to the imperial Crown of this Realm. 3. The Vow and and Protestation of 5 May, 1641. in which who so entereth into it, bindeth himself thus, I do in the presence of Almighty God, promise, vow and protest to maintain and defend, as far as lawfully I may, with my life, power and estate, according to the duty of my Allegiance, his Majesties, Royal Person, Honour and Estate, as also the Power and Privileges, of Parliament, the lawful Rights and Liberties of the Subject, etc. 4. And lastly, The Solemn League and Covenant, wherein we with hands lifted up to the most high God to swear thus, We shall with the same sincerity, reality and constancy, in our several Vocations, endeavour with our estates and lives, mutually, to preserve the Rights, and Privileges of the Parliament, and the Liberties of the Kingdom, and to preserve and defend the King's Majesty's Person and Authority, in the Preservation and defence of the true Religion, and Liberties of the Kingdoms, that the world may bear witness with our Consciences of our Loyalty, and that we have no thoughts or intentions to diminish his Majesty's just power or greatness. And it deserves to be remembered, that the Parliament, at their entering into the Vow and Protestation, did it upon and apprehension, that our Government was in danger of undermining, and laid down their sense thereof as one special ground of making the same, 
m In the Preamble, and finding also that there have been, & having just cause to suspect that there still are, even during the sitting in Parliament, endeavours to subvert the fundamental Laws of England and Ireland, and to introduce the exercise of an Arbitrary and Tyrannical Government by most pernicious and wicked counsels, practices, plots and conspiracies etc.  and both entered and led the people into it expressly for the prevention of such a design, adding to the tye of civil duty, the religious bond of this Vow and Protestation, for the firmer obliging of our allegiance to the Government: And in the instructions for the taking of the Solemn League and Covenant throughout the Kingdom, Art. 10. there is an Exhortation ordered to be made to all sorts of persons to take it, as that which they judge not only lawful, but (all things considered) exceeding expedient, and necessary for all that wish well to Religion, the King and Kingdom to join in.  
From these three Considerations, as Premises, we infer: First, There's no place, need or occasion for such an attempt 〈◊〉 is the abolishing of the old, and rearing a new model of Government.  
1. Say, that some invested with the Government have been faulty, that's no ground for changing the Government, if it be, we may run through all forms of policy, and stay in none, but still be changing, for men will still be found failing; our Government being lawful and good, our course is (as to this case) to pray that our Magistrates may be good, as we are required by the Apostle 
(n) 1 Tim. 2 1.2 , for unless it please God to give us just and godly Magistrates, the best Constitution will nothing avail us, and if that were obtained, that which we have would serve our turn.  
2. Say, that such deep wounds have been given lately to our Government in the persons of those in which it was inherent, as that the influence of it into the body politic may be for a time suspended, yet we cannot think that the Kingdom itself is thereby beheaded of its Government, if that Maxim we have often heard of [The King never dies] be true, and that Act for the continuance of the Parliament, till it dissolve itself, be still a Law, we cannot but conceive we have a Government actually invested, and however it is, who can deny but still there is an obligation and right in us to the Government? And as it is a far easier way to restore the former Government to its natural course, then to remove it, and settle another; so we believe, if we of this Nation shall find favour in the eyes of the Lord, he will raise it up again. We observe (if we understand the Remonstrance of his Excellency etc. of Novemb. 20. and the Declaration of Novemb. 30. and the humble Answer of January 3. and the Petition before this Agreement,) that the late proceed against those in the seat of Authority were asserted, and put on as necessary, in order to the matter of this Agreement, and if so, the said matter cannot be necessary by virtue of those proceed; desperate and successive things cannot really and innocently make each other necessary. And indeed until the composers of this Agreement prove the fundamental change of Government in it simply necessary, (which hitherto they have not (that we know of) assayed to do) the pretence of necessity for the aforesaid proceed, so far as it was built upon their tendency to this end, stands unsupported, which we the rather point at, for that in the humble Answer aforesaid we find acknowledged; That the late proceed against the Parliament Members was a course in it self-irregular, and not justifiable, but both by honest intentions for public good, and an extraordinary necessity for the same end leading thereunto. Now if the changes in this Agreement be that end, and public good, and they prove not at all necessary, (no not lawful, as we hope to manifest) the extraordinary necessity pretended thence for these proceed vanisheth into nothing. All that is particularly said for the needfulness of any thing in this Agreement, that we have met with, is laid down, pag. 8. Since therefore our former oppressions, and not yet ended troubles, have been occasioned, either by want of frequent National Meetings in Council, or by the undue on unequal Constitution thereof, or by rendering those Meetings ineffectual, We are fully agreed, etc. But the superstructure that follows upon this reason (to wit the change of Government) is too large for this Foundation, the provisions do far outreach the grievances, which might easily (yea and we think only) be remedied, the Government standing as it doth, especially the two of those three evils which are (to our thoughts) important, the dis-continuance and ineffectualness of Parliaments, and for the former already provision hath been, made since this Parliament, and no doubt what remains necessary to be done against any of those evils, the Parliament would carefully provide for, as appertaining to self preservation.  
Secondly, Such an attempt would be very unsafe and full of danger, were there any occasion or appearance of need for such an undertaking, yea, it would be a very rash and impolitic course, and prudence would forbid it; the experience of all ages may instruct us how perilous a thing it is to go about to innovate or make an alteration in Government: and how much better it is for a people to bear with many inconveniences in a settled State, then to run upon the mischiefs that usually and almost inevitably attend such a change. When the ten Tribes revolted from under Rehoboams. Government, for the burthensomness of his father's reign, and because his was threatened to be more heavy; they got no case nor other advantage by that revolt, but (together with the loss of their Religion and their God) they involved themselves in sea of miseries, never enjoyed any good Government, but through many changes, and at last by revolting, from under Shalmaneser King of Assyria they brought themselves to utter ruin.  
3dly, What ever power of taking away and new forming Government is conceived to rest in the People, yet it is all one as to us our Oaths, Vows, Protestation, and Covenant considered, by which we have fast bound our hands from the use of such a Freedom (were there any such originally residing in us,) these Oaths and Covenants which we have taken are to us far more restringent and strongly engaging to keep to our present Government, than any secular respects can be to put on a change, in as much as the satisfying of those conduceth to the good or peace of the Soul & Conscience; the prosecution of these reflecteth only upon a temporary Commodity. If the People of this Land, that are within any of these religious bonds, shall attempt either wholly to take away the King, the House of Lords, and the ancient Knights, Citizens, and Burgesses of the House of Commons, or any of them, or diminish any thing that is matter of power, honour, or privilege from any of them, than when they swore or protested, inherent in them, or put any power in themselves, which they cannot have but by some substraction from the Rights either of King or Parliament, how can they be clear from the great wickedness of perjury, or Vow-violation? So that these Vows, Oaths, and Covenants being upon us (as we believe all are upon many, and some at lest upon most of the people of this Kingdom) if this Agreement shall indeed be carried on, and rendered to us, each of us (that are within any of them) may answer to the offer of it in the words of Jephthah, Judg. 11.35. I have opened my mouth unto the Lord, and I cannot go back. Let but the nature of an Oath be weighed, In swearing we call God for a record upon our souls, and appeal to him to be a witness and judge of our truth and reality in the Oath, by manifesting himself either in mercy, or judgement, according as we either with sincere or treacherous intentions undertake, and according as we either firmly keep or perfidiously break the Oath: and dare any of us be such God-contemners, and self-destroyers, as wittingly, or purposely, to violate our Oaths? If any unrighteousness or sin had born the subject of these Vows, Oaths, and Covenants, we might be allowed, yea bound to repentance, and revocation of them that were such, but no such thing hath been or can be once alleged against any of them: We wonder that the Framers of this Agreement are in it so liberal in providing for the liberty of Conscience (as they term it) in matter of Religion, and yet are so silent in the resolution of Conscience in this point of Religion, which is public enough for them to take notice of, and may (we believe) concern their, as well as our consciences. Say there were some inconveniences (though we find none in the substantials of our Government) yet we, having devoted ourselves thus unto it, cannot alter any thing expressed in these Engagements, without impiety, to be abhorred. A righteous man sweareth to his own hurt, and changeth not, Psa. 15.4. The League which Joshua made with the Gibeonites, and the Princes of the Congregation swore to, though it proved to be to the public loss and prejudice, they might not break, and they answered the Congregation that murmured against them for it, thus, We have sworn unto them by the Lord God of Israel, now therefore we may not touch them: We will even let them live, lest wrath be upon us, because of the Oath which we swore unto them, Josh. 9, 15, etc. And when Saul, four hundred years after this, in his zeal to the children of Israel and Judah, had slain the Gibeonites, there was a famine in the days of David three years (Saul being dead) for that his bloody fact; and seven of saul's sons were hanged up before the Lord, ere God was entreated for the Land, 2 Sam. 21. God hath heard our Vows 
o Psa. 61.5. , and though men do not insist on, or would discharge us of them, yet the Lord our God will surely require them of us 
p Deut. 23.21. : A false Oath is one of the special things that he hateth 
q Zech. 8.17. . He hath said, he will come near to men in judgement, and will be a swift witness against false swearers 
r Mal. 3.5.  Zedekiah the King of Judah, being made by Nabuchadnezzar the King of Babylon to swear fealty to him, though he was a foreign and heathenish Prince, and though the subjection was disadvantageous to him, and tended to make the Kingdom base, that it might not lift up itself; yet Zedekiah breaking this Oath, and rebelling against Nabuchadnezzar, the Lord sent his Prophet with these tidings; Shall he prosper? Shall he escape that doth such things? Or shall he break the Covenant and be delivered? Nay, upon this his breach of Oath, the Lord himself swears thus, As I live, saith the Lord God, surely in the place where the King dwelleth that made him King, whose Oath he despised, and whose Covenant he broke▪ even with him in the midst of Babylon he shall die; neither shall Pharaoh with his mighty Army, and great company, make for him: Seeing he despised the Oath by breaking the Covenant, when lo he had given his hand, and hath done all these things, he shall not escape: Therefore thus saith the Lord God, As I live, sunely mine Oath that he hath despised, and my Covenant that he hath broken, even it will I recompouce upon his own head 
(s) Ezek. 17.12. . And again, when Zedekiah, the Princes, and people of Jerusalem, had made a Covenant before the Lord in his house, to proclaim Liberty, and let their Hebrew servants go out free, after their seven years' service, according to the Law and Covenant of the Lord, and had done accordingly; but afterwards, upon the retreat of the King of Babylon's Army from them, they had caused their servants, whom they had set at liberty, to return, and brought them again into subjection, the Prophet thus denounceth against them from the Lord, Therefore, thus saith the Lord, ye have not harkened unto me, in proclaiming liberty every one to his brother, and every man to his neighbour; behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the Kingdoms of the earth: and I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they had made before me; I will even give them into the hand of their enemies, and into the hand of them that seek their life, and their dead bodies shall be for meat to the fowls of the heavens, and to the beasts of the earth 
(t) Jerem. 34.17 etc. . Now in this our case (which with the inversion of the terms may be paralleled to theirs) if we, having covenanted subjection to the Authority set over us, when we were in fears and dangers, shall, when our fears are over, cast off that subjection, and proclaim to ourselves liberty from it, and presume to abrogate the Government we have covenanted to preserve, we provoke the Lord to pass the same sentence upon us.  
They that hold forth this Agreement to us, say, in Title, it is an Agreement for a secure and present Peace, upon Grounds of common Right, Freedom and Safety. But by this Scripture, we know not how otherwise to style it, than an Agreement for sure and (it may probably be) present trouble and misery: and if it go on to be a National Compact indeed, we doing the same things with Zedekiah and his people, if we have ears to hear, we may hear the Lord pronouncing the same things upon us which he did upon them; Behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine. This is the Freedom, and not that which the Agreement speaks of, which we shall purchase by it: And we earnestly with that we may not put the Lord to it, as those rebellious Jews did, when he said of them, 
Jerem. 44.28  Jer. 44.28. And all the remnant of Judah shall know, whose word shall stand, mine or theirs. And as for common Right, which is another thing the Title of the Book holds forth, we may gather what Right we may expect by it, should it be established, by our Covenant-breaking; if we look into another Prophet, to wit, Hosea, cap. 10.4. They have spoken words, 
Hosea 10.4.  swearing falsely in making a Covenant; thus judgement springeth up as hemlock in the furrows of the field. When we look into the tendency of this Agreement, and withal observe the posture in which it is published, before it a Petition to the honourable the Commons of England, and behind it a Declaration to the People of England, in both which it is with plausible terms and Rhetorical insinuations flourished over and set forth; we remember and make bold to put in mind all persons, named or concerned in it, of that flying roll in Zechariahs' Vision, the length whereof is twenty cubits, and the breadth thereof ten cubits, and the meaning of it is thus given by the Angel, This is the curse that goeth forth over the face of the whole earth; for every one that stealeth shall be cut off as on this side, according to it, and every one that sweareth shall be cut off as on that side, according to it. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof 
v Zech. 5.2, 3, 4 . And let the spreading of this roll, and the pronouncing of this curse, warn and deter us all, that those very hands which were lift up to the most high God, in our swearing to preserve the Government we are under, be not lift up against, or made instruments to pull it down, lest we involve ourselves thereby in the large, lasting, and consuming curse of the roll which the Lord of hosts undertakes to bring forth, and execute upon every one where ever, upon the face of the whole earth, that doth such a thing; so that if we fall under this guilt, though we should make a Covenant with Death, and an Agreement with Hell, it shall not stand; but when the overflowing scourge passeth through, we shall be trodden down by it 
(x) Isa. 28.15, 18 .  
And here, having so much insisted on the strongly obliging force of our Oaths and Covenants taken, we cannot refrain ourselves from expressing a little, what great heaviness and continual sorrow we have in our hearts for the little care that's taken by the people generally of these their Oaths and Covenants, the common prevaricating and departing of many from the several endeavours engaged to, in them, upon any temptation, either of advantage offered, or danger and trouble threatened, and the remissness, backwardness, and indifferency of spirit in all (we excuse not ourselves in this) in relation to the duties of them. But especially we know not how to hid or hold in the sorrow and shame that, even unto horror, hath filled our hearts and faces, upon occasion of the late proceed, both those against the secluded and imprisoned Members of Parliament, and those against the person of the King deceased; we not knowing how to clear them from manifest disloyalty and breach of Covenant, and when we would comfort ourselves with this, that our souls have not come into the secrets of, or been united in any society with those actions, but ever abhorred them; our hearts are yet faint within us, when we consider, how, upon these proceed, our Christian and Protestant profession, the Way, and common Cause we have stood for, the endeavoured Reformation, and the National Covenant, we with others have entered into, are reproached: Oh tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, 
● Sam. 1.20.  lest the daughters of the uncircumcised triumph.  
But having delivered our sense in this first part of the whole frame, and general drift of the book, we proceed to that which we proposed for our second part; the examination of the nineth Section of this Agreement, which concerneth Religion; we have seen its contrivements in humane or civil matters, let us now see how it would despose in the matters of God; and truly in this respect we may say to the promoters of it, as the Prophet Isaiah spoke to Ahaz. the King, Hear ye now, is it a small thing for you to weary men, but will ye weary any God also 
(a) Isai. 7.13. ? In speaking to this Section we shall 1. dissect it, sentence by sentence, denoting, as we go, the flaws or faults we observe in it; 2. Lay down some of our Reasons against what we take to be the main import or project of it, to wit, the dissettlement and free intermixture of Religion. This Section of Religion is divided into four heads, whereof we shall examine particularly the three first.  
It is intended, 
Agreem. 1.  that Christian Religion be held forth and recommended as the public Profession in this Nation. 1. How reservedly, sparingly, fearfully doth this Agreement own Religion? as if it were jealous of engaging men to it, it dare not enjoin, no nor resolve firmly on it, only it adventures to intent it; a word that enacts, or puts not anything in being, imports nothing but a wavering irresolvedness and mutability. 2. How doubtfully doth it hold forth Religion? Here's no restriction to true Christian Religion, although there are so many, & so extremely differing ways of Religion which assume the title of Christian; yea instead of such a necessary restriction here's a plain implication, (in that only Popery and Prelacy are excepted from being thus held forth,) That any Religion (Popery and Prelacy excluded) may be the public Profession. 3. How pretendedly and merely in show doth it hold forth the profession of Christian Religion? for in the three following Heads it leaves practise free, and what gross hypocrisy is this? If a man should propound to himself, and declare to others that he would profess Christian Religion, but he would leave himself a freedom to practise any way, live as his list, were not this in him the most deliberate, wilful and perfect hypocrisy that can be imagined? And is it not so in a Nation? yet this is the Agreements Profession. 4. Is not this holding forth of Christian Religion as the public Profession being compared with the rest of this Section, a self-contradiction? for if none shall be compelled to the public profession, but may cast it off if they will, as in the second Head; and if men may both profess and practise differently from that which (it's said) shall be publicly held forth, as in the third Head; if this liberty be generally made use of, what becomes of the public profession? how is it held forth? and by whom? And suppose it not grown to that, yet this Agreement neither tells us who it intends shall hold it forth, nor by what acts or means it shall be held forth; but on the contrary, denies the Representatives to have the highest and final Judgement concerning things Spiritual or Evangetical; 
Pag. 14. part. 8  and consequently it cannot be done by them and for a Church Representative, or National Synod, or any other way of holding forth a public Profession, here is not the least syllable, but contrariwise provisions that make it morally impossible to be done.  
Agreem. Which we desire may by the grace of God he reform to the greatest purity, in Doctrine, Worship, and Discipline, according to the Word of God. 1. Here are none nominated, encouraged, or authorised to take this work in hand, and we apprehend the Representatives, being not to have the judgement of things Spiritual of Evangelical, are dis-enabled to do, or set others about it. 2. But in the three following Heads there are full promises, that men may (if they will) live unreformed, yea lay aside the very face and profession of Religion, or deform the Church of God in Doctrine, Worship or Discipline, without control. 3. We have Covenanted a Reformation in all these; but is this hollow desire, with long actual grants of the contrary following it, all the keeping and performing of our Covenant that is intended? It is no marvel those words are left out [according to the example of the best reformed Churches,] for such a Reformation is this, is without example or pattern in any Church or age. 4. It is Reformation according to the Word of God, That the Magistrate suppress the preaching of false doctrines, and exercise of false Religion, and that he command men to serve the Lord, according to his own institution, and bring men to the means of their Salvation, which the following particulars deny him power to do.  
Agreem. The instructing of the people whereunto in a public way, (so it be not cumpulsive,) as also the maintaining of able Teachers for that end, and for the confutation or discovery of Heresy, Error, and whatsoever is contrary to sound doctrine, is allowed to be provided for by our Representatives. 1. Here is mention of able Teachers for the instructing of the people in Christian Religion, but not a word of a Church or Ministry for this, or for the building up of those that are instructed, or for the offering up of the public Worship, the administration of the Sacraments and Discipline: Must we have none of these things provided for? Must they be laid aside, until that faint desire, without hands or endeavours, work out a Reformation? Or must these be dispensed by any body? Here then is a Christian Religion without Church, Ministry, Sacraments or Discipline. 2. Here is confutation and discovery of Heresy, &c spoken of, but no Church Censures, or Authority placed in any to purge them out of the Church. 3. Here is compulsive instruction prohibited; the meaning of which we take to be, that none shall be compelled to repair to the public meetings for instruction, or to behave themselves orderly therein; so that neither Magistrate, parent or master shall bring those under them to the means of their salvation, but give them the reins to run on in ignorance, and all damnable ways. This one clause, if followed, is a lesson that may more instruct men to irreligion and informedness, and more unteach men the Christian Religion, than all the able Teachers, here allowed to be provided for by the Representatives, can prevail to instruct them to it. 4. Here is not so much care taken to promote the Religion, which is intended publicly to be held forth, as there is of giving advantage to other ways differing from it in the following Heads; for here the instruction of people unto the public Religion, and providing Teachers for that end, is put off, and referred to the Representatives; but the liberty of diserting it, and both professing, and practising contrary to it, is presently granted and enacted; and the Laws, Statutes and Ordinances, contrary to that liberty, are repealed.  
The maintenance of which Teachers may be out of a public Treasury, and we desire not by Tithes. For this, we being in hand with matter of Religion, and this being but of a temporal concernment, and that our own, we shall not insist on it: We expect to suffer in such things, and think it but suitable when our Religion itself is thus dealt with, as in this Agreement; only seeing that in this very page it saith, No Representative shall in any mice levelly men's estates, destroy property, etc. We mind it, to see that it agree with itself.  
Provided, That Popery and Prelacy he not hold forth as the public way on profession in this Nation. 1. They are so much the more beholding to this Agreement, the ways that are not thus held forth being better provided for, as we shall see presently. 2. Then, any or all other ways of Religion, called Christian, are, or may, be held forth as the public way or profession, besides Popery and Prelacy, here then is a profession of Religion of a wide latitude, and of strange particoloured, and jarring composure, more like to the mixture of the cup in the hand of the great Whore of Babylon, or to the many headed and homed beast she sits on, Revel. 17. then to pure and uniform Religion of the chaste Spouse of Christ. 3. Why are these two only excepted, is it because these are the worst of all? doubtless there are other doctrines and ways that are held forth among us, or may be introduced as bad as the worst points of Popery, & ten thousand times worse than Prelacy, such as these of the Antiscripturists, Antitrinitarians, Arrians, Pelagians, etc. 4. Why are they only excluded from being the public profession? If they may be allowed to be professed and practised, why may they not be comprehended under the notion of the public profession, as well, at least, as some other differing ways? It they be too dangerous or noxious for that notion, why are they not wholly exterminated? they may hurt as well, if they be permitted, as private profession.  
That to the public Profession so held forth none be compelled by penalties, 
2 Head.  or otherwise, but only may be endeavoured to be won by sound doctrine, and the example of a good Conversation. 1. To the profession of Christian Religion none among us have been or are desired to be compelled, but it hath been, and still is judged, a necessary course to cause men that profess the Christian Religion to carry towards it answerably, to bring men to the means of the knowledge of it, and to restrain men from public scandalising of it. 2. Compulsion by Penalties, or otherwise here forbidden, may include the Ecclesiastical Censures of the Church, the exercise of the power of parents over their children, and of masters over their servants, in reference to duties of Religion, and the rather, because it is said, they only may be endeavoured to be won by sound doctrine, etc. which words are exclusive of all other ways. 3. Here then (if this should stand) men might become Atheists, Recusants, Sabbath-breakers, Blasphemers, or what they will, and no man say to them, what dost thou? The former Court connivance of Popery, the prelatical indulgence of profaneness, the King's book for sports on the Lord's Day so much cried out upon since this Parliament, were but small Gnats to the swallowing down of this; a horrible thing to be enacted in a Kingdom so generally christianized as this is. 4. Them may no Court or Magistrate constrain men to take an oath (such as is used among us) because in so doing he professeth Christian Religion. 5. How should men be won to Christian Religion by sound doctrine, and good Conversation, when no provision is made to bring, or keep doctrine to be sound, and conversation to be religious.  
That such as profess faith in God by Jesus Christ (however differing in judgement from she Doctrine, 
3 Head.  Worship, or Discipline, publicly held forth as aforesaid,) shall not be restrained from, but shall be protected in the profession of their faith, and exercise of Religion, according to their conscience. 1. Thus all the damnable Heresies, Doctrines of Devils, Idolatrous, Superstitious, and abominable Religions that ever have been broached, or praclised, or can be devised (if the persons owning them will but profess faith in God by Jesus Christ) are set a liberty in this Kingdom; nay not only granted a Toleration, but enfranchisement, yea protection and patronage, and that in gross, without considering or knowing what is so allowed, and taken into Tutelage. 2. Although here is a distinction used betwixt the Doctrine, Worship and Discipline publicly held forth, and other ways differing from them, yet the deserters of, and contrary professors and practisers to the public profession have as much favour granted them (as to secure practice) as they have that embrace it, nay more. 1. None are forbidden to compel by penalties, or otherwise, to any profession of Faith, or exercise of Religion, that is differing from the public, how gross soever it be in itself, or opposite to it, only men may not be compelled to the public. 2. None are prohibited to restrain any from the public Religion, only men may not restrain from the Heterodox, or differing ways, though never so corrupt. 3. No protection is granted to those of the public profession; men may thrust themselves into the public Assemblies, violate the Ordinances of them, and no remedy for it; men may profess the public Religion at their perils, but the differing ways must be protected. 3. It were much more to the honour of the Name and Faith or God, if this liberty must be afforded, that men might have it without professing Faith in God by Jesus Christ, for the worst the world will verbally profess thus much to obtain such a liberty if they have need of it, and by their professing thus, when as both their real prefession, and their practice denyeth, opposeth and reproacheth the Faith in God by Jesus Christ, the Name of God and of Christ and the true Faith are but the more blasphemed and vilified.  
Agreem. In any place (except such as shall be set and apart for the public worship, where we provide not for them unless they have leave.)  
1. As you provide not for them, so you prohibit them not the place of the public Worship, but rather by adding that reservation, unless they have leave, you make them capable of it, only they must carry favour with them that can give leave, and then ask and have.  
2. If they (to wit, the dissenters from the public, and advancers of another different profession of Religion) may have leave, and upon it enjoy the places of public Worship, then may they by increasing their number come to justle out the public profession, and then that which in the first head was propounded to be held forth and recommended, ceaseth to be the public profession, and instead of being held forth, is put forth adoors.  
3. Were this a real exeption, and might not be remitted by leave, yet it is little or no abatement of the liberty, or prevention of the growth of a way to e denied the public, if it may have free passage in any other place, yea if it find followers enough (as, if it be bad enough, it is likely to do) it may become as public as that which hath that name, it being the concourse of people, and not the place which makes any action of society public.  
Agreem. So as they abuse not this liberty to the civil injury of others, or to actual disturbance of the public peace on their parts. Civil injury then of men, and breach of outward worldly peace, must by all means be prevented, and rather Religion confined than it incurred, such miscarriages may nullify this liberty, but spiritual, yea divine injury, the disturbance of the Churches, and consciences peace and wealth must be let pass, yea protected.  
Agreem. Nevertheless it is not intended to be hereby provided, that this liberty shall necessarily extend to Popery or Prelacy. This clause (as the former) would make a countenance of being an exception, but indeed is none; for as it doth not say, that these two shall be excluded from this liberty, so it leaves it Arbitrary, that it may extend to them, and consequently leaves no authority in any to restrain them from it; if any in the place of Magistracy should go about to abridge them of this liberty, they might soon plead, where is your authority? The Agreement prohibits to us, but never any Law forbade a thing in these terms, it shall not necessarily be. The same, though it be not expressed, must needs be granted of all other ways, to which this liberty is intended; it is not necessary it should extend to this or that, because it is not necessary that this or that should be.  
And because the exceptions that we have noted by the way, upon looking into them, appear to us to be of no reality at all, but may be inserted as colours and shadows to blind the eyes of men easy of belief, and to make them think those more generally distasted and exploded ways Popery and Prelacy are quite cashiered from having freedom, and that others are much confined by exclusion from the places set apart for the public profession. We shall yet further give notice to the Reader, that these pretended exceptions (as to that purpose) are but void and frivolous terms, mere nothing, and that notwithstanding them, Popery and Prelacy stand as free to be practised as any other different ways, and those other different ways are as capable (if they can but get head or favour) of the public places, yea of the stile of being held forth as the public profession in the Nation, as any one that may seem at this day to have the property thereof. For I. The second and third particulars of this Section are pag. 27. and 28. declared to be fundamental to our Common Right, Liberty and Safety, and there being nothing positive in them to exclude either Popery or Prelacy from liberty and protection therein provided, or any different ways from the public places, (as hath been noted) they stand inviolably by this Agreement entitled thereunto, and in case any Representative should take in hand to restrain them, they may lawfully by force of arms make resistance against the Representative, pag. 27. part. 10 of this Agreement; yea this being a fundamental, all they that join in and subscribe the Agreement, bind themselves to maintain them in it, pag. 28. 2. Suppose there were something in these seeming exceptions, yet it vanisheth into nothing; for if the Papists, Prelatists, or any other, do exceed them, none can take cognizance of it, or offer to reduce them into the limits of these exceptions, for all Representatives are forbidden the highest and final judgement in Spiritual or Evangelical things, and of so, than all other Judicatories and Magistrates must needs be denied subortinate judgement or cognizance of such things, under which all the aberrations in this matter are comprehended, yea, and by this means any other Religion that cannot be shrouded under a Profession of Faith in God by Jesus Christ, as Judaisme, Turcism, Paganism, may yet settle itself, and enjoy freedom amongst us by this Agreement, if it err only in Spiritual and Evangelical things, in as much as there is none that hath power of judgement over it to suppress it. We have but a word or two more way of observation on this Section of Religion.  
We cannot but take notice, that the holding forth and recommending of Christian Religion, as the public profession in this Nation, is laid down, not as fundamental to our Common Right, Liberty and Safety, but only as useful and good for the public, pag. 28. whereas the second and third particulars (wherein Liberty from the profession of that Christian Religion, and for a different profession and practice from it is provided for) are laid down as fundamental to our Common Right, Freedom and Safety, so that by this Agreement, Chrisrtian Religion, as to the Foundation of a Kingdom, is a stone set at naught by these bvilders, though it deserve to be the head of the corner; 
Acts 4.11.  whilst Liberty to desert that Religion, and positively to profess and practise in opposition to it, Liberty of Irreligion, Idolatry, Superstition, Blasphemy, Sabbath-breaking, Seduction, Schism, is of the Foundation, sure the edifice must needs be a Babel, or confusion, a principal part of the Foundation whereof is such a Liberty as this; it must needs be a rotten building, where Liberty to fundamental Erroe is of the Foundation.  
Once more, it is said, as you see noted, that this Liberty is fundamental to our Common Right, Freedom and Safery; but let us ask what equity there is in a liberty to iniquity? In a liberty to dishonour and injure, the Name, Truth and Ordinances of God, to infect and destroy the Church of Christ, and the souls of men? What freedom is it wander and run a whoring from God, to be led captive by ignorance, error and unrighteousness? And what safety is there to open the fold for grievous wolves to enter in, and devour the flock, to give way to the poisonous and eating gangrene of damnable heresy, to spread without any corrasive? And was it noted of Israel. Judg. 5.8. They chose new gods, than was War in the gates?  
In the last we come to lay down Arguments or Reasons, some of many (that might be insisted on) against the relaxation, or setting free of men to Atheism, and the full liberty and protection granted to false Doctrines and Religions by this Agreement, in this Section.  
1. If the Scriptures may be our rule and judge in this matter (and to those that admit of their binding authority and decision we only address ourselves) the sinfulness of such a Toleration, and maintenance of erroneous and irreligious ways, will clearly appear; 1. By testimonies our of the Old Testament, wherein there is more found for our direction, because (as we apprehend it) the Governors of Israel, to whom the Oracles of God were then committed, had in this case received the knowledge and worship of the true God.  
1. By the Commandments which the Lord gave for the suppression of Idolatry, and the punishing of Idolaters, Blaspemers, and Sabbath-breakers, Deut. 7.5.12.2, 3.13.1, 2. to the end. 17.2, 3, 4, 5. Jud. 2.2. Exod. 22.20.31.14. Leu. 24.13, 14, 15, 16. Exod. 32. 26, 27. Num. 15.35.  
2. By the approved & binding examples of the people of God, and of godly Magistrates abolishing and destroying the monuments and means of Idolatry, and executing punishments upon Idol-Priests and Worshippers, blasphemers of the living God and profaners of the Sabbath, and commanding and causing those under their authority to abandon superstition, and to embrace the true service of God. Gen. 18.19.35.2, 3, 4. Exod. 32.28.1 King. 18.40. 2 King. 10, 11, 24.2 Chron. 14.2, 3, 4, 5.15.8, 12, 13, 16.19.4. 23.17.29.5, to the end. 30.5, 6, 12.31.1, 2, etc. 34.3, to 9 & vers. 32, 33.35.2, 3, etc. Ezra 10.5, 7, 8. Neh. 13.9, 11, 17, 19 Yea Gentile Princes, being convinced of their duty to the true God, have straily enjoined his honour and service, and mulcted the contrary, Ezra 6.3, to 13.7.13, to 27. Dan. 3.29.  
3. By condemning and reproving the Toleration of corrupt ways of Religion, 1 King. 18.21.2 Chron. 20.33. Hos. 7.8.  
4. By predictions and precepts (apperataining to the times of the Gospel) holding forth the duty of those that are in civil power to promote Religion, and to punish the corrupters thereof by that their power, Isa. 49.29. Zech. 13.3.  
And whereas some except against the validity of those precepts, precedents, etc. as proper to the Pedagogy of the Law and the Nation of Israel, and not binding to us now under the Gospel, we say to that, 1. Some of those commands and practices were antecedent to the Law given by Moses, as that of Abraham, commanding his children, 
Gen. 18.19.  and his household after him, to keep the way of the Lord: 
Gen. 35.2.  and that of Jacob, requiring not only his household, but all that were with him (amongst whom it is supposed were the captive Shechemites taken, in the Chapter preceding, 
Divines Annot. in loc.  by the sons of jacob, who indeed were likeliest to harbour Idols) to put away the strange gods that were among them: And it is very remarkable, that before any Law was given by Moses for the punishing of Blasphemers and Sabbath-breakers, yet the people of Israel apprehended, and put in ward, both the Blasphemer, Levit. 24.12. and the Sabbath-breaker, Numb. 15.34. until the mind of the Lord might be showed them, having so much in them by the light of nature, and the rules of the moral Law they were acquainted with, that such were to be punished. 2. We have no other Institution of Magistracy under the Gospel then that which was before, nor find we in the new Testament any abrogation or alteration of what was before time cómitted to the Magistrate, but civil authority continues God's Ordinance by virtue of that appointment from the beginning; neither is any thing detracted from his commission that was at first in it. 3. No Reason can be assigned, why those evils in Religion should be then punished, and not now; they are no less sins now, than they were then; they are as dishonourable, and hateful to God, and as baneful to the souls of men, now, as they were then. The Reasons given for their punishment then (as that they are very ensnaring if allowed to be among the servants of God, jud. 2.3. Exod. 34.12, 13. that they tended to turn men away from the Lord their God, and to thrust them out of his way, and that to punish them is to put the evil away from the people, and to procure that all Israel may hear and fear, and do no more such wickedness, Deut. 13.5, 11.) they are moral, and still obtain strength: Error and false Religion have not lost their ensnaring nature, nor are men now more wise and steadfast in the truth than they have been. 4. What is now fundamental to common right, liberty, and safety, was so in those former days, and we may not think that the Lord would have given such strict and standing Laws to his people, in matters of Religion, if liberty therein had been indeed fundamental to common right, freedom and safety, as this Agreement pretendeth.  
2. By authorities out of the New Testament.  
1. The description of the Magistrates power and duty extendeth to the procurement of good, and avengement of evil indefinitely without any restriction; and there being no limitation of this good, and evil, in this or any other text, we must needs hold to that approved rule of interpreting Scripture, which is not to distinguish, or limit the sense, when the holy Ghost doth not.  
2. The duty of Christians, in relation to their Rulers, is, to pray for them, (to wit, for their Coversion, 
1 Tim. 2.1, 2  as appears by v. 3, 4) that we may lead a quiet and peaceable life in all godliness and honesty: A Christian Magistrate then as such (and consequently by the power of his Magistracy) is to assist, and promote, not only honesty and justice towards man, but godliness and piety towards God.  
3. Parents and Masters of Families, whose power is of the same nature (that is, civil and external) with that of the Magistrate, 
2 Joh. v. 10.  they are enjoined to exclude and expel out of their houses false Teachers, and then by Analogy, or proportion, the Magistrates are to prosecute such, and exterminate them out of their state. No Reason can be yielded why the less extensive and inferior power should be thus tied, and impowered, to oppose Heretics, and not the larger and superior of the Magistrate: only the Apostle might forbear to mention it of the Magistrates, they being at that time generally unchristian.  
4. The Holy Ghost foretelleth, that those ten Kings which do first give their power and strength unto the beast, and do make war with the Lamb, being overcome by him, 
Rev. 17.12, 13, 14, 16  shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire; that is, shall destroy the Roman Antichrist, or Rome Antichristian; and that not only as the beast, having civil dominion, but as the great Whore, (that is) as a corrupter of Religion, by lies and idolatry; 
Ver. 1, 2, 3, 4, 5  and a seducer of the Kings and inhabiters of the earth to her false Religion: But how shall they lawfully do this, if Kings and States have no sword, power, or duty to command, enforce, and punish, in the cause of Religion.  
3. Having thus (we hope) sufficiently confirmed the unwarrantableness of such a manumission, and protection of irreligion, false doctrine, and perverse ways, by Scripture authority, we shall for a close tender to consideration:  
1. How can those Caveats, given us by our blessed Saviour, and his Apostles, 
Matth. 7.15.  To beware of false Prophets; To take heed and beware of the leaven of the Pharisees, 
Cap. 16 6  and of the Sadduces; To mark them which cause divisions, 
Rom. 16.17.  and offences, contrary to the doctrine received, 
Gal. 1.9.  and to avoid them: If any man preach any other Gospel, 
Phil. 2.2.  then that we have received, to Anathematise him: To beware of dogs, 
1 John. 5.21.  evil workers, and of the concision: To keep ourselves from Idols: and many others How can the observation, and the practice of these, and a subscription, and grant of such a liberty, consist together?  
2. How can we do this, and yet be true to our Covenant, wherein we stand bounden sincerely, really and constantly to endeavour, in our several places and callings, 
Artic. 1, & 2.  the Reformation of Religion, in the Kingdoms of England, and Ireland, in doctrine, Worship, Discipline, and Government: To bring the Churches of God, in the three Kingdoms, to the nearest Conjunction and Uniformity in Religion, Confession of Faith, Form of Church-Government, and Catechising; That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoeven shall be found to be contrary to sound doctrine, and the power of godliness?  
3. In doing this thing shall we not fail, desert, and give up that Cause for which defensive Arms were taken up by the Parliament and Kingdom; for the maintenance of which so many lives have been adventured, so much blood hath been spilt, such miseries have been waded through in the late Wars, yea, so many prayers put up, and Fasts public and private observed, one main (if not the first and principal) part of which Cause was the Vindication and Defence of Religion? 
See Declarat. of both Kingdoms, 1643.  And shall we thus improve and requite all the wonderful successes and deliverances wherewith the Lord of hosts hath owned, and pleaded this Cause for us, and answered our desires therein?  
4. What advantage would this liberty give to our, and religions enemies, to open their mouths in reproaches, & blasphemy against our way; who have formerly objected against us, That our design was to promote private fancies, to introduce a multiformity of Religion, and to subvert Magistracy; and whom we have charged with a cup filled up to the brim of Apostasy, Atheism, 
Decla. of both Kingdoms. p. 4.  Idolatry, Blasphemies; and Profaneness?  
5. Shall we not asperse all the petal Laws of the Land, and all the judicial proceed that have been upon them since the Reformation against Seminary Priests, Jesuits, and Papists, or any other, justly suffering in matter of Religion, as acts of highest injustice, being against the Fundamentals of common Right, Freedom, and Safety?  
Lastly, Will not this Liberty, reduced into practice, be in danger, not only to deface, defile, rend, and crumble to nothing our Churches, but to fill the Kingdom full of Factions and Tumults, and tend to the overthrow of the Magistrates power in civil things, and that men having once got head, and immunity in the things of God, will proceed to introduce a lawlessness and impunity in humane Interests; the Commandments of both Tables being so united and enwreathed in one, that they stand and full together, 
james 2.10.  and the violation of one hath an influence upon all; and it being so easy for men willing to err, to entitle any civil extravagancy, not only to Conscience, but to Faith and Religion?  
We have thus, in the uprightness of our hearts, delivered our Judgement concerning this Agreement, and Subscription to it, not affecting Division, or Faction, but vehemently desiring and seeking a religious Peace, and right agreement of the people; not intending any disrespective reflection upon the persons of any, but hearty desiring the true honour and happiness of all; and endeavouring, according to our places, to prevent the great evils that we preapprehend will ensue, if this Agreement should be carried on. As for us, we shall not (we trust) sin against the Lord, 
1 Sam. 12 23.  in ceasing to pray for you our dear Flocks, and the rest of the Churches of Christ in these Kingdoms of England and Ireland, that he would direct your course in this case of so weighty and fundamental an importance: and we have herein endeavoured to show you the good and the right way: And having laid before you those Grounds upon which we profess our disagreement and dissent to the Book called the Agreement of the People: We testify the same by underwriting our names.  


Richard Heyrick Warden of Christ's College in Manchester.  
Richard Hollinworth Fellow of the said College.  
William Walker Minister there.  
Alexander Horrocks Minister in the Dean parish.  
John Tilsley Pastor at Dean.  
William Alt Ministers of the Gospel at Bury.  
Toby Forness. Ministers of the Gospel at Bury.  
Robert  Pastor of the Church at Rachdale.  
James Hyet Pastor at Croston.  
William Ward Min. of the Gospel at Walton.  
Thomas Johnson Pastor of Halsal.  
Edward Woolmer Min. of Flixton.  
Thomas Cranage Pastor of Brindle.  
James Wood Pastor at Asshton in Makerfield.  
Edward Fleetwood Pastor at Kirkam.  
John Angier Pastor of Denton.  
Thomas Pike Pastor of Radcliff.  
John Harrison Pastor of the Church at Asshton-underline.  
Jonathan Scholefield Min. at Heywood  
Thomas Holland Pastor of Ringley.  
Robert Constantine Pastor of Oldham.  
William Meek Pastor of Salford.  
James Walton Min. of Blakely.  
David Durie Preacher at Gorton.  
John Walker Preacher of the Word.  
Samuel Joanes Min. at Hool.  
Henry Welsh Min. of God's Word at Chorley.  
Thomas Crompton Min. at Astley.  
Peter Bradshaw Min. at Cockey.  
Isaac Ambrose pastor of Preston.  
James Bradshaw pastor of the Church at Wigan.  
John Fog pastor of Liverpool.  
Richard Maudsley pastor at Ellens.  
Robert Yates pastor at Warrington.  
William Dun Min. of Ormeskirk.  
Thomas Norman pastor at Newton.  
Paul Latham pastor of Standish.  
William Leigh pastor at Newchurch  
Will: Garner preacher of the Gospel  
Thomas Whitehead pastor at Halton  
Robert Shaw Min. at Cockeram.  
Edward Gee pastor at Eccleston.  
Will: Brownsword pastor at Douglas.  
Christopher Edmundson pastor at Garstang.  
Peter Atkinson Min. at Ellel.  
Richard Walker Min. at Warton.  
William Smith Min. at Overkolles.  
Robert Seddon min. of the Gospel at Alker.  
Robert Cunningham preacher at Hamilton.  
John Fisher pastor at Bispham.  
John Jaques pastor of Bolton.  
John syl pastor of Gressingham.  


John Harper  
Rich. Goodwin   Ministers of the Gospel at Bolton in the Moors.     

March 6. 1648.  
Imprimatur  
JOHN DOWNAME.  
FINIS.   

additions of grace and glory into God's Children, 
Rev. 2.10.  and therefore the chief marks of God's favour: As in our gracious King Charles, 
Dan. 12.10.  who was also taken away from the evil to come, in God's mercy unto him; which thou even thou, unto the shame and confusion of thy face (although thou hast harned it) shalt see in the approaching day of England's calamity, which in a great part is procured and hastened by thy infernal counsels; thou needst not to have given that Scripture such a violent stretch so to strain it as to make it reach from Assyria unto England, or to travail so fare for a reason why His Majesty should not have a royal interment with His Mauncesters; the causes were nearer thee, Let me assign them:  
First, it had been a Condemnation of yourselves to have allowed him solemn and Kingly Funerals, unto whom you gave so unjust and cruel a death, that were to build up what you were resolved to destroy.  
Next, you could not but know, that the neighbourhood of his sacred earthly remains must needs refricate the scarce skinned sorrows of London; when they should have such a standing and still present Monument of their former happinesses, in His Majesty's peaceable Government; and of their new misery in your Tyranny, which would serve also (this being the place of the greatest confluence) to recrude the grief of the whole Kingdom, and probably beget such compunction and reluctancy in both city and Kingdom, as would testify itself, by their attempt to cast you down headlong from your new and wickedly acquired Dominion.  
Another reason was, lest the nearness of his Body whom you murdered, might too frequently offer unto you the horror of your Gild, and redouble unto you those inward cheques and lashings of your Consciences (which you cannot be without) and so impede and trouble your Counsels.  
The Devil at the Oracle of Apollo of Daphne could not give his Answers unto Julian the Apostate, 
Theod. l. 3. c. 9  who sent to consult him about his undertake against the Persians, so long as the body of the Martyr Babylas lay by him, so it is to be presumed that the same Spirit (which the Apostle saith, 
Eph. 2.2.  powerfully worketh in the Children of Disobedience) might be hindered in his cooperation and influence upon those unto whom he hath consigned the chief exercise of his power in our English world, if King Charles his sacred relics were lodged so nigh unto them as Westminster, and therefore Windsor was near enough.  
But from the view of His Majesty's undeniable matchless Virtues, let us pass unto that of His Sufferings:  
Sinful envy never fails to give a malicious attendance upon virtue, which by how much the more it is illustrious, with so much the greater rancour doth she dog and persecute it, and therefore many are the troubles of the righteous; and no (mere) man had ever more, then righteous King Charles: behold and see if any sorrows and sufferings were like unto His. See one of the most potent Monarches of Europe, loved at home, and feared abroad, most injuriously and strictly Imprisoned, debarred from the most dear society of the most virtuous and best Wife, from the converse and sight of his most sweet and hopeful Children, from the attendance of his most faithful Servants, from God's house, from God's public worship & all God's Servants, forced to cohabite with Beasts, brutish, savage, and wicked Men, & these to be made the Instruments of their cruelty unto him, who were his sworn Subjects and Servants, upon whom all civil and divine obligations of duty and affection unto His Majesty rested, and that upon pretensions of Religion and Liberty, of which He was the truest and most undoubted Defender; to lie under the weight & wounds of so many scandals, reproaches, wants, and miseries; besides the most grievous sense of the sufferings of his Kingdoms and best Subjects, to be daily tortured with so many iterated, unreasonable Propositions, and insolent Demands, to be racked out of his undoubted Royal Rights, to make so many Concessions & such great Condescensions in his propensness unto peace, which notwithstanding his Enemies never meant; to be tormented (if it were possible) unto perjury, sacrilege, and Acheisme; and to have no other Conditions propounded for the Enjoyment of his Crowns and Kingdoms, then that which the Devil made unto our Saviour, All these will I give thee if thou wilt fall down and worship me; to offer his own (that which never was theirs) to deny God, which God gave him to acknowledge and worship him: These must needs be sorrows and sufferings as beyond expression, so above our conception; most terrible tests, and trials of all his virtues; certainly no man had ever more, and more strict examinations of God's graces in him, all which he fully answered with a learned and invincible piecy; for in all these who ever heard him murmur, repine, or charge God foolishly? who ever heard him accuse, rail at, or threaten his most confirmed Foes? with Job, 
job 16.20.  his eyes still poured out tears unto God, whose justice in their greatest injustice he acknowledged, and although he vindicated his own Innocency, (having wherewith to justify himself before man) from theirs; yet not before God, he cleared the equity of his judgement upon him, for acting against his Conscience in the Earl of strafford's death.  
But it was the great and crying guilt of these Nations sins (England's principally) which made this righteous man fall into the pits of his Adversaries, to ripen God's judgement upon this Nation, by that great addition of guilt [the shedding of his innocent blood] who had so many characters of Gods supreme power and spiritual graces upon him, as must needs make this Crime committed against God, and draw his speedy and unavoidable vengeance upon them for it.  
God usually punisheth one sin by suffering Sinners to fall into others, and those customary sins accompanied with senslessnesse and impenitency, which fills up the measure of sin brimful for judgement to take it off: so that this pious Prince fell in the very conruption of Christianity, which is of fare more malign aspect, and hath a more malicious influence of impiety upon the actions of men than Atheism itself, for then men profess that they know God, jet in their works they deny him; using the name of God and Religion, as Conjurers in't heir Incantations to perpetrate those things are most contrary unto God, and destructive unto Religion; for as the Devil never doth more hurt than when he appears in the likeness of an Angel of light; so are men never so mischievous, as when they drive on wicked designs under the show of Godliness.  
England's former sins which caused this Gods just dereliction, & the abandoning them up unto greater, were their exceeding luxury, in turning the grace of God (temporal favours) into wantonness, the long continuance of their peace, the increase of their Trade, riches, and plenty, begot in them a general insolency and pride, so that when they Waxed fat, like Jesurun, they kicked against God, in the Authority and regard due unto his principal Officers, the Prince, and the Priest: Hence the people of England (in their generality) became selfwilled, heady, highminded, and incorrigible, they slandered the footsteps of Gods Anointed, smote himwith the tongue, contended with God's Priests; and usurped that sacred Jurisdiction which God had delegated unto them, as those Conspirators did (Ye take too much upon you ye Sons of Levi, since all the people of the Lord are holy) under pretence of then Ambition of the Clergy; and being like Elihu's now bottles, ready to burst, with that liquor or flatuous and superficial knowledge instilled into them by the giddy preachments, and undigested, swelling, and tedious prayers of their Lecturers, (who reduced all Religion unto lip-worship, and canting Scriptures.) Hence came it to pass that contemning the old paths, the truth of the reformation in the Protestant Religion they contended unto blood to corrupt by their fanatic Alterations, the pure Doctrine & Evangelical discipline established in the Church of England, to effect which with the more ease, they adventure upon sacrilege, to carry on that, they must pull down Episcopacy, (the fence of the Church) and here the King, as a nursing Father interposing, they tender Him unable by encroaching upon his Prerogatives, quarrelling him, seize upon his Strengths, Arm, fight against him, Imprison, and then Murder Him; which last Act of Rebellion, though the greatest part of the first Engagers may be thought never to have intended, yet they may see the first violation of their Obedience due unto His Majesty punished, by a guilt (thus fare) of his Innocent, blood, that that power which they raised, spilt it; So dangerous it is to vary from a Christian Principle, or to do evil that good may come of it, God only having power to direct, limit, and determine any evil action: so that look over the pedigree of England's sins through the several descents thereof, and you will find it thus, peace begot wealth, that plenty, that pride, that vanity, that curiosity, that contention, that hate of the Clergy, that sacrilege, that the downfall of Bishops, that the contempt of the KING, that War, that Imprisonment, and that the murder of the King, a murder, the most horrid murder that ever the Sun saw, for Subjects to take away their KING's life; without the prescription of a single example, or a law; nay, even against all laws divine and humance, to Try him after the form of a Judiciary proceeding, this is to entitle God unto the greatest sin; to establish iniquity by a Law, and to make God such as themselves: Thus the Jews dealt with our Saviour, 
joh. 19.7.  We have a Law, and by that Law he ought to die, because he made himself the Son of God, although there was no such Law; but a newmade Law, a Junto-law, strafford's law, Canterbury's law, the KING's law (consequent Laws, Laws without names or cognizance) made because He was KING. Neither doth their Power any more prove the equity of this fact (the great scandal of the Christian name, and height of Anabaptistical fury) than the Devil's power (which is from God) doth justify his malice (which is from himself.)  
They have now indeed made King Charles a Glorious King, proved him glorious in his Personal virtues, glorious in his divine Grace, but most Glorious in the Christian Constancy of his Glorious sufferings for God's Cause, the true Protestant Religion, and the Laws and Liberties of the three Kingdoms, thus hath God extorted a truth from them; for this spoke they not of themselves, but (God forcing their testimony) they prophesied.  
As we have seen His Majesty's sufferings, and their causes our sins, so let us reflect upon their punishment; as the Springs from which our sorrows should arise. 
l'it. Const. l. 4. c. 29.  The exceeding avarice and hypocrisy (too noted Court sins with which the greatest Christian Prince Constantine was abused) of the State-Grandees, the deep pits wherein they laid the fatal snares into which pious King CHARLES fell, will be visibly punished, for God will not be mocked. The pride, vanity, sacrilege, rebellion, and the cruel murder of His Majesty will have particular judgements levelled against these sins; every man's sin even of those who have fought for His Majesty who have yet fought against him by their sins hath given force unto this great stroked and wound given unto these Kingdoms in His Majesty's death; and therefore ought every man to proportion his sorrow unto his sins. As King Josiah from Judah, so the strong Barricadoe King Charles is taken away betwixt God's judgements, and this Kingdom, the great and wide Inlet of all misery is made by his death, could our sorrows answer them, like a Torrent, it would over flow all the banks of reason, and grow too big to be carried away by the channels of our senses: behold every spring of Jeremiah and Judah's sorrow open, to send forth these flowing streams of affliction upon us, and also arise from the same head; The breath of our Nostrils, the Anointed of the Lord was taken in their pice, of whom we said, Under his shadow we shall live among the Heathen.  
Those heavy judgements which the Prophet Jeremiah foresaw impending, and after came to pass by King Josiahs' death, are in agreat part by King Charles his death, 
Lam. 1.10. & 2.7.  already come upon us. God's house his beautiful house is laid mast, the Heathen have entered into the Sanctuary, they have made a noise in the house of the Lord as in the day of a solemus Feast: So that they who in the beginning pretended God, Religion, the Church, [their Cause] have dealt with us as that Faction among the Jews who called themselves The Zealous in the War with Titus did under pretence of defending Religion, 
Joseph. Bell. Jud.l. 2. c. 12.  and the Law, they possessed themselves of the Temple, yet were themselves the first who put fire with their own hands into the holy places.  
How hath the avarice and carnal interests of the Teachers of these times corrupted the purity of our Religion, 
Lam. 2.14.  as Judah's, so England's only Prophets have seen vain and foolish things for her, and they have not discovered her iniquity, 
4.13.  to turn away her captivity, but have ●●ene for her false burdens and causes of banishment; they have shed the blood of the just (K. Charles) in the midst of her. 
1.5.  England's greatest Adversaries are chief, 
5.8.  and her Enemies prosper; Servants do bear rule over us, and there is none to deliver us out of their hand. 
4.5.   
They that did feed delicately are desolate in the streets, 
5.12.  they that were brought up in ●ear let embrace dunghills. Princes are hanged by their hands, and the faces of the Elders are not honoured. War, desolation, and famine, with their sad effects, foretold in these Lamentations, appear in our Horizon already like Elijahs little Cloud, which will shortly overspread our whole English firmament; and all these calamities have and will fall upon us, 
5.16.  because the Crown is fulne from our Head; 
1.9.  the British Josiah K. Charles is taken from us, and we have no Comforter; and how great and just Causes of our sorrows are all these Calamities: But let this sorrow have the full advantage in its fall, (to add motion unto all the turning wheels of our afflicting griefs) the fall from our great happiness in His Majesty's Government: Let London, let England, let Scotland, let Ireland, let every of them Remember (as Jerusalem did) in the days of her afflictions and her miseries, 
1.7.  all the pleasant things that she had in the days of old. All the pleasant things they had in the blessed days of King Charles his blessed Reign, the glory and truth of her Religion, the just execution of her Laws, her peace, her riches, her plenty, her liberty at home, and her protection and honour abroad, 
2.15.  England was the perfection of beauty, and the joy of the while earth. The Kings of the earth, and all the inhabitants of the world would not have believed that the Adversary and Enemy should have entered into the Gates of (our) Jerusalem, London, that Churches should be turned into stables, Gods Houses made Coures of Guands, the Royal Palaces made Garrisons, the Tithes (the portion of God's Ministers) made the Soldiers salary, that the Law should be turned into wormwood, our Religion and, Liberty measured out unto us by the Pikus length, the Decisions of the Sword become the Principles of Faith, and that (: which is the Cause of all this) mechanic Persons, Trades men (who will certainly mar, never can mend so great concernments, they never before handled, or were acquain-with) the sole Moderators of Public affairs, and the chief Princes and Potentates of our Kingdom.  
But now the glory is departed from (our) Israel, 
1.1.  the Ark of God is taken, and how is England become a Widow? made a prey unto cruel people, and skilful to destroy, who daily force and prostitute her unto their wicked purposes: for these things let England (and every truehearted Englishman) say, I I weep, 
1.16.  mine eye, mine eye runneth down with water, because the Comforter (King CHARLES) that should relieve my soul, is fare from me. The breath of our Nostrils, the Anointed of the Lord, etc. The life of our Religion, of our Laws, of our Liberties, is taken from us; the Image of God's power in supreme Authority, Indemnity, & Inviolability, is taken from us, our Physician, our nursing Father, our Comforter, our Protector, is taken from us, and for our sins was taken in their pits, so that now we want the Wings of his protection among these Heathen among whom we live; we are now made very Slaves unto the worst of Heathen, a People without God, without Faith, without Law, without Rule, without Reason, without Humanity, without all these, and whose unrully will only, is unto them all these. These calamities are all fallen upon us, because The breath of our Nostrils, etc. pious King Charles is taken from us like Elias in a fiery Chariot, 
Vit. Const. l. 4. c. 73.  (or as Conctantine the Great after his death was impressed on a Coin plucked up by a divine hand) into Heaven, that his eyes might not see, nor his righteous soul be afflicted with all that evil which is to come upon us, to consume us; woe unto us for we have sinned. These are but the contracted heads of those miseries which we shall all read over, in the vast volumes of our approaching woes; and justly bespeaks such sorrows as might transform us into Niobes, make our heads rivers of sorrows, and our eyes fountains for continual tears.  
The Lond in mercy look upon us, and wipe away these tears from our eyes, and their Causes, our sins from our souls; and since the blood of the Martyrs is the seed of the Church, in mercy unto his Church restore the seed of his Martyr King Charles the first unto the Government of these Kingdoms, that Religion, Peace, and Liberty, may be restored unto us: I conclude these ours, 
Lam. 5.21, 22.  at the Prophet doth his Lamentation, Turn thou unto us, o Lord, and we shall be turned; renew our days as of old, if thou hast not utterly rejected us: hear our prayers O Lord for thy Son's sake, unto whom with the Holy Ghost be ascribed, etc.  
FINIS.