THE PETITIONERS VINDICATION from CALUMNY and ASPERSION. And the Young Man's Animation to the building up of ZION. Published in their Defence, against a scurrilous Book or Pamphlet lately written against them by I. W. and scandalously entitled, Petitions against Bishops and their Votes in Parliament. Subscribed unto after a Clandestine, delivered after a tumultuous manner, and falsely going under the name of a whole County or Town, proved to be both contrary to our late taken Protestation, as also utterly unlawful by many other clear and evident Reasons. Now answered and refuted, and Petitions delivered unto the PARLIAMENT, by impregnable reasons proved to be both lawful, and according to the Petitioners duty, and the late taken Protestation. With many other remarkable passages worthy of observation.  
By T. Robinson. Veritati Devotum.  Prov. 26. 24, 25. 
He that hateth will counterfeit with his lips, but in his heart he layeth up deceit.  
Though he speak favourably, believe him not: for there are seven abominations in his heart.  
LONDON: Printed by T. P. and M. S. and are to be sold at the Castle in Cornhill. 1642.   

COurteous Reader, for your better understanding of this Book, I have first recited the Author of the book, I answer his matter, with the folio of his book wherein it is: then as I handle his particular say or assertions, I denote them alphabetically both in his matter and mine (as for example) In his Ingression or entrance, fo. 2. of this book he saith, viz. For him who is but a private subject and no Lawmaker, to give his hand in a factious way, etc. I first undertaking to clear that scandal set the letter (a) at the words factious way: and so likewise in my answer thereunto: And thus throughout the whole Treatise: that wheresoever a letter by itself is in any part of my Answer, you may look back to the same in my Author's argument just precedent, and discern more plainly the thing by him affirmed or employed, and by me refuted. And if I had not so done, I know not how you would rightly have understood him. For he hath observed neither rule or method in his discourse or argument, but heapeth up many things confusedly together, thereby to perplex the mind, and darken reason, that so like a cunning Merchant, he may the better in a bundle put off his suffisticated ware for sound and currant unto men.  
T. R.   

THE PETITIONERS VINDICATION FROM Calumny and Aspersion. And the Young Man's Animation to the building up of ZION.  
THe Author of the aforesaid book, folio 1. doth by way of Introduction, first imply the importuning will of some friend (by him there called Mr. Cachisme) for his hand to a Petition, such as by his discourse appears, have of late by several parts and persons of this Kingdom been delivered to the Honourable House of Parliament; Secondly, his unwillingness to subscribe the same, and willing mind to satisfy him therefore, albeit (as he saith) he shall be always ready and willing not only to give his hand, but his heart and purse likewise for the good of the Common-weal, County, or Parish wherein he lives, and for that cause hath been both active and passive several years together.  
Where he properly liveth, or what his proper name is, I know not, nor hath he declared, it may be he doth here but reside or sojourn upon some negotiation, and his true living may be in Spain, France, Flanders, or elsewhere, and so what he hath apologized may be 
* For the good of the common weal, County, or parish wherein he lives.  good: otherwise the sequel of his writing (in my judgement) doth plainly render him evilly affected to our good, viz. to the Republic of this our England, and the common cause in hand. For his pretended satisfaction tends merely to the diminution of the courage and constancy of good men, the freezing of the cold, and the encouragement of the wickedly bold. And his Ingression, But for me who am but a private Subject, etc. is palpably a sly insinuation of a matter of 
* The best glosses are often put on the worst commodities, and the worst wine into the purest glasses. The Author's Ingression.  conscience, for the not subscribing his friends Petition, the better the reby to gain credence and persuasion from the hearts of people, and that principally from the greater multitude, the ignorant and indifferent. But by the way a word of that, viz.  
But for me who am but a private (b) subject, a (c) Protestant, and no (d) Lawmaker, to give my hand in a factious (a) way, and without (e) command from Authority, to will that there should be (f) no Bishops, and that they shall have no voice in the House (g) of Peers, is against my (h) conscience, and that (i) light of reason and understanding which I have received. And I dare not comply with the (k) distempers of the people, and follow the stream of a multitude to do evil on these grounds follooeing. Ye have him in his own words verbatim.  
Lo here he concludes both Petitions and Petitioners to the House of Parliament to be (a) 
* Mark, doth he not impudently asperse the whole Parliament hereby? as if they did countenance both factions and factious persons, for they accepted both the Petitioners and their Petitions.  factious: a phrase wholly scandalous 
Answer.  and used to deter others. For what disturbance or commotion was thereby either plotted or practised through them, either against King or State? what breach of Law? or public peace? only as members sensible of the great jeopeardy the whole Body was in, they humbly fought for redress to the Fountain of succour and justice. And every one as a private (b) man hath an interest in the public state and cause of the Land. For it is not only one man's cause, but every ones, and we are all members one of another. And as every particular member doth participate of the universal health or sickness of the body, and as every member natural, doth grow and prosper according to the distemperature or sound constitution of the heart or brain, from whence and on which its whole life and motion doth depend: so is it in every member politic. And as the members corporal being hurt; sick, or any ways grieved, do by a natural instinct and way inscrutable forthwith look and send unto the prime parts before named for strength and comfort, yea and secretly excite all the other parts also to be assistant. So questionless may the members of the Body politic, finding themselves wounded, weakened, and many ways grieved by their oppressive foes, and distractive fears, lawfully look up, and by humble Petition sue unto the King and Parliament (both which are one) the very heart and head, life and being of this pristine land and Nation, and of every true member of the same, yea and invite others also to assist them therein. The woman in her distress cried to the King of Israel for help, when it was not in his power to help, 2 King. 6. 26, 27. And shall not we pray help my Lord O King? Nay help, O ye Noble Senators, ye Parliament, in whose power it is (through God's good hand upon them) to help us. For (blessed be our God) our case is not yet like the woman's. And if mine Author be a (c) Protestant, (as he boasteth himself) and that in re, and not only nomine: he ought the rather to sue in the Protestants behalf, and be the more forward in promoting their cause unless he be a withered branch, and live insensible of the general calamity, and so more fit to be cut off then nourished. Who will seek and sue if the Protestant do not, neither the Papist, nor the Atheist? nay, who should seek but the Protestant? For his cause it is even his only. But mine Author is like the men of Ephraim, that being called would not go, Judg. 12. 2. and will abuse his brethren for going, ver. 4. But let him take heed, as like as he would seem to be a 
* Anguis later sub herba.  Gileadite, he will be found but an Ephraemite, he pronounceth Sibboleth for Shibboleth, ver. 6. And if none but (d) Lawmakers aught to petition, than the Parliament men themselves should only petition, and what needed that? know they not their own minds? and if the thing, to wit, petitioning, be (ipso facto) unlawful, as he argueth against the Petitioners, than I conceive it is much more unlawful in the Lawmakers, (as in Majore) than it is in others: But if it be lawful in the Lawmakers, as by that word (d) Lawmaker he infers, than it is also lawful in others, and so in the Petitioners. Besides, freedom of information, and to make our grievances known is a chief privilege of Parliament, and of us by the Parliament. And what (e) command more authentic than liberty confirmed by Law? And although many have petitioned that there may be (f) no Bishops, yet have they but done what they ought, and what their oath doth require. For both their stand and present titles (as shall hereafter be fully proved) are altogether Popish and unlawful: and to will that these Prelates may have no Votes in the house (g) of Peers, who can deny it to be a thing not only lawful but expedient? for can a man serve two Masters? no more can they serve two offices. And therefore all this sure can become no such heavy burden to my Authors (h) conscience, especially having received so much (i) light as he boasteth of. Nor need he fear to comply herein with the people, for these their humble supplications cannot by any judicious Doctors be accounted (k) distempers. Indeed well he may do, not to follow the (l) stream of a multitude to do evil, for at this time it is so violent and strong as that perhaps it may suddenly carry him to ruin headlong. But the Petitioners part is not this multitude: for (comparatis comparandis) comparing them with the Adversaries they are but a manual. And it is certain they are fewer in number that desire the good of Zion, and of the City Jerusalem, than they that hate it. But all this by the way upon his Exordium or Entrance. Now to his grounds, and I will repeat them in his own words as followeth, fol. 2. of his book, viz.  
First, because I have by the example and recommendation of the 
The Authors 1. ground.  Parliament solemnly (m) taken the Protestation whereby I have seriously protested to maintain and defend so fare as lawfully I may, the (o) true reform Protestant Religion expressed in the doctrine of the Church of England, against all (n) Popery and Popish Innovations, contrary to the said doctrine. Now in the 36. Article of the said expressed doctrine, the office of Bishops is inclusively confirmed.  
Here he confesseth himself solemnly to have (m) taken the Protestation for the maintenance of the true Reformed Protestant Religion: 
Answer.  and yet is his writing against all such as according to this Protestation and their conscience do arise and apply themselves to the maintenance and defence of the same Religion, making the Protestation which is the very ground and strongest obligation of the Petitioners performance, his prime argument to dehort them therefrom; so perniciously inverting the end of the Protestation, as if it had been ordained, and by the Worthies of the Land taken and to us commended, rather for the quenching that little love of the truth, and zeal of God's worship which is in men, than any ways to inflame and excitate the same, and for the shutting men up in silence, and tying them up from action, rather than to embolden and strengthen them both by word and deed to further the work of Reformation, and the building up of the house of God. And although he hath sworn to defend this Religion against all (n) Popery and Popish Innovations, yet he maketh his oath the cause of his refusing to join with others in lawful means for the defence thereof, and thus he overthroweth his first 
* As read and mark it.  ground and plea from thence. For if the Protestation doth bind a man (as indeed it doth, and so himself confesseth) to defend the true reformed Protestant Religion, and to oppose all Popery and Popish innovations, how then is he left free? what excuse can it be to him? not only for his sitting still and giving way to Popery (for he that is not with us is against us) but also for his opposition against such as in discharge of their oath do stir in defence of the true Protestant Religion, and expulsion of popery and popish Innovation. The Protestation hath not Twins in it, it comprehends not contraries, nor doth it leave a man to his own pleasure. Therefore being thus taken by him, it doth for his negligence and averseness plainly condemn him: and better had it been for him never to have taken it, then having taken it not to keep it, Eccles. 5. 4. for the oath is not with man, but with God. When the people of Judah and Benjamin had sworn and entered into covenant with God, Ezra 9 5. so soon as the Priest had told them their sin, and what they should do to glorify God, they presently consent and put it in practice, ver. 10, 11, 12. We have sworn and entered covenant with our God, and our Priests, the faithful Ministers of God, have told us our sin, and what the strange thing is we must put from us, that God may be glorified by us: and is it not lawful for us to sue for a Bill of divorcement, yea to divorce ourselves? For we have loved our strange Ceremonies and Service, as well as ever the Jews loved their strange wives. And although we lay not hands upon vain crosses and pictures, Copes and Surplices, Organs and Cornets, and the rest of the Whores Dress, yet give us leave at least to petition, that they may be all abolished; and that with all Israel, 2 Chron. 31. 1. we may now at length break down all the Altars and Images, and cast away all vain Ceremonies out of the service of God throughout the whole Land. For these must be removed before our oaths can be fulfilled, or God truly worshipped. And whereas in the close of his first ground he ratifieth the reason of his refusal, by virtue of the 36. Article of the said expressed doctrine of the Church of England, wherein the office of Bishops is inclusively confirmed. I answer. The Protestation bindeth not to the maintenance of the whole and sole Doctrine comprised and expressed in that book, nor of any part thereof, otherwise and further than it consents with the wholesome words of Christ, for the very words in the oath are, the (o) true 
* Note I pray.  reform Protestant Religion; Now in that same book, and in many of those devised Articles, are many things contained and enjoined, which are not truly reform, (or rather conformed) to God's holy Word. And therefore our Oath is of a larger extent, and we are thereby bounden even to oppose those Articles, and the whole form of Doctrine and discipline comprehended in them, so far forth as they and it be not opposite to Popery and Popish Innovation, and descent from the truth of Reformation: and this is more amply and obviously expressed in that resolving clause next under and adjoining to the Protestation. It is true that in the said (p) 36. Article the consecration of Archbishops, Bishops, Priests, and Deacons, are there allowed, according to the manner used at the first beginning of Reformation in the time of Edw. 6. But that therein or thereby, either Archbishops or Lordbishops, are justified or justifiable by God's Word, I do neither read nor believe And therefore his secret fear of transgressing an ●bsolute Act, or unlawful constitution of the Church, is no sufficient plea for my Author to break his oath, and to induce others to do likewise. Besides, grant what he pleads for: that the present office of the Bishops as it is at this day executed by them, be by a Law of Parliament confirmed, as lawful by God's Word: Is it therefore lawful by the Word of God? No. There is neither Law nor Counsel against God's Law: his Statutes are like himself pure and unalterable, and need not the frothy device of men either to illustrate or authorize them. And as for Archbishops and Bishops (nay and prebend's and Archdeacon's too) I am certain there is neither precept, nor pattern in holy Writ for them, many against them. Matth. 23. 8. 10, 11. Mark 9 35. and 10. 42, 43, 44. Luke 22. 25, 26. and 1 Pet. 2. 3. Nor doth Timothy or Titus justify our Bishops, they were men of another order and stamp. 1 Tim. 3. 2, 3, 4. Tit. 1. 6, 7, 8. Neither doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on which they so much stand, prove 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, ab inspiciendo  their standing true; the Etymology thereof hath no Analogy with them, their jurisdiction is originally from humane invention, for their institution is not jure divino, but jure pontificio, not by God, but by the Pope, and for that cause the Pope calls himself Pater Patrum, the Father of the Fathers, that is, of the Bishops. 
* Episcopus idem quòd Presbyter.  The word signifieth no more than an Elder or Overseer, Act. 20. 28. One that hath the charge or 
* Homer an Heathen Author many ages before Bishops, calls Hector Prince of Troy, Episcopum, quòd esset Troje praecipuus inspector, & propugnator, ejusque curam gerebat. Magistratus Atticus dictus fuit Episcopus. Cicero himself was called Episcopum or ae maritimae à Formiis. Epist: Famil. lib. 6.  care of any place: and so it imports all the painful Ministers of God as well as the Bishops. And that a Bishop and an Elder are one (to omit other Scriptures) it is evident by comparing the 7. verse of the 1. Chap. of Titus with the fifth verse. And if there be any difference between a Bishop or an Elder, and another Minister, a true Pastor or a Teacher, it is in this that the Bishop hath the greater care and burden, and therefore aught to be more humble and watchful: But our Bishops will have other Ministers to differ nothing from them in pains and care, unless it be in taking more than they do; for indeed they take none at all. But for dignity and honour, they will have a great distance betwixt them and their brethren, even as great as that betwixt Dives and Lazarus. They must be the Lords, (nay gracelesly) gracious Lords, and their Brethren the true labourers of Jesus Christ 
* Sometime the Bishops of Oxons phrase.  Rogues and Rascals. Their very Titles are usurped, and such as Christ the Lord never appointed: for there is but one Lord, saith the Apostle, Ephes. 4. 5. Isa. 42. 8. and had they not made more use of the Temporal Sword, (whereunto they have no right) than they have of the Spiritual (for they and God's Word could never accord) their tyrannical jurisdiction had not continued until this time. Seeing all this, what sufficient ground than is there for mine Author to plead the Protestation in Bar against such as petition against them and their temporal power? what cause of scrupulosity for him to refuse the endeavour of their removal? Nay what cause is there not for him to endeavour it? if he was well affected, or had so much light to walk by, and a conscience so tender as he speaks of. Therefore for as much as they are justly deemed Antichristian (because whatsoever office or officer in the Church, (God's house) is not by, or is contrary to Christ's own institution, the only King and Lord of the same, Psal. 2. 6. Joh. 13. 13. is against him) the Petitioners have but done their duty, and discharged their oath in seeking to have them expelled. And so I will recite his second ground, fo. 2. viz. Secondly, I am engaged thereby also to maintain and defend the 
The Authors 2. ground.  powers and privileges of Parliaments, which is chief to be understood of the (q) established Laws concerning the same. Now several (r) Acts of Parliament do not only confirm as aforesaid the office of a Bishop, but by the powers and privileges of those Acts of Parliament they are also to sit as Members of the Lords House.  
I pray observe how this man doth preposterously tie the privileges 
Answer.  of Parliament on the (q) Acts of Parliament. Cujus contrarium verum est, the contrary whereof is true. For (as I humbly conceive) the Laws by them made, make not their privileges: But they by virtue of that inherent privilege and power, ab initio, established on them, as the representative body of the whole kingdom, are enabled both to enact Laws, and if cause be, to repeal them, as the cause produceth the effect. Otherwise it could not be that we should be our own Lawmakers: and in my understanding we are called a free people, because we are governed by a free Law, and not by constrained Ordinances violently obtruded against our wills upon us. The bounds of our Law being Meum & Tuum; and the Ends, Defence and Freedom. And therefore we are not free because the Laws do make us free, for by our Laws we are bound and must obey: But because we have free power to make such Laws unto which we willingly do assent and obey. Now that these privileges of Parliament are confirmed by Law, is undeniable: and therefore he that violates the least of them is punished as a Lawbreaker: But that there may be Laws or Acts altered and repealed, and no privilege broken is manifest, and one Parliament may, and we know doth often alter and abrogate what another did establish and enact. Ergo the maintenance of privileges of Parliament is not to be understood chief of the Laws thereby established; but of the legislative power, privileges, and liberty, wherewith they of the Parliament are invested as of right, and (as I may say) in feodo simpli, for the doing of whatsoever shall seem good unto them for the honour of the King, relief of the Subject, and good of the Kingdom, the which they lively personate. Therefore it is that their power, their privileges, and personal liberties, which we are more principally bound to defend, and most nearly doth this concern us. For the life and liberty, estate, welfare, and very being (under God) of you and me, and of every man and member of this Kingdom is wrapped up in them and their privileges: And if we stand only in defence of the Laws enacted (as they of the 
* The King's Army in the North, who under colour of maintaining the Law, would have employed their Forces against the Parliament for the support of Bishops.  Army in pretext would have done) and not of their persons and rights to them adherent as they are Parliament men: We may have still our old Laws (if not our old oppressions) but no execution of them, our Lawmakers being illegally taken from us, as woeful experience of late had almost 
* The case is plain, because the accusation was palpable.  taught us. And albeit several (r) Acts of Parliament do confirm both Bishops and their Votes in the Lord's House, yet neither Bishops, nor their votes are therefore lawful nor yet necessary: Neither custom nor antiquity can justify falsehood, or tolerate incommodity. As for Bishops, I have spoken somewhat already sufficient (as I suppose) for this Treatise, they are a theme requiring a more ample discussion. And as for their votes in Parliament, it hath been proved, and long since adjudged that a Parliament may be absolute without them, 
* De Doctor Standish.  7. H. 8. and often have Laws been made and ratified by the Parliament without them, 25. E. 1. and 35. E. 1. and 7. R. 2. and what may be done, in this case, at one time may be done at any time, and therefore it followeth there is no necessity of them, and what should any member unnecessarily do there? Besides, the Bishop's right in Parliament is of another nature then that of the Noble Peers, for that of the Peers is inherent and hereditary; but the Bishops theirs is only durante bene placito, during the King's pleasure, or so long as they shall please him. For they sit there but by their Master's favour, and what hope of good from him that is dissuaded through fear or persuaded for favour? Again it is incongruous and inconsistent with their 
* See the Speech of the Right Honourable the Lord Say, against the temporal power of Bishops.  function. The Bishops have often used that Proverb, Ne suitor ultra crepidam, let no man meddle out of his calling, to silence the just reproofs against them; when as indeed it might more justly have been objected to them: Ne Episcopus verò ultra Ecclesiam. But let not a Bishop leave the Church. But I will desist from further prosecution of this point, because (blessed be God) we have our desire in this matter most rightfully already granted. Howsoever thus much may suffice to prove that such as have petitioned against Bishops and their votes in Parliament, have done nothing against their oath, as my Author doth subtly infer, but truly done their duty, and discharged their conscience. And so I come to my Authors third ground in these words following, fol. 3. viz.  
Thirdly, I am bound by the said Protestation to (s) maintain and 
The Authors 3. ground.  defend the lawful rights and liberties of the Subject, and if this extend to every subject in particular, much more to a Parliament man Now they being Subjects, and their rights and liberties being lawful, I am bound to maintain them, so far as lawfully I may, in those lawful rights and liberties. Again the (t) making and repealing of laws for the good of the Commonwealth, is a special and peculiar power, privilege, and right, proper (t) only to Parliaments. Therefore not to be (v) forcedor coacted by me being no Parliament man. For that may be lawful and warrantable in my governor's to do by reason, which is altogether unlawful and unwarrantable in me to require by will. This is rather to be a tyrannical (w) Judge then a legal witness, to break Laws rather than to preserve them, and in stead of Reformation, to bring in confusion.  
Here is much chaff, but little corn. Now he acknowledgeth that he is bound to (s) maintain the lawful rights and liberti●s of 
Answer.  every subject, and therefore much more of Parliament men: before he takes care only for the established Laws, but as for the Lawmakers he argueth nothing. I had almost thought him to be of those that would lately have had them in prison. And again here he grants that it is only (t) proper to Parliament men to make Laws and repeal them, the which I am sure they can never do without their liberty, to convene and consult, and therefore (as I have already said) it is not so much the established Laws, as the power, privileges, and personal liberties of Parliament men (whilst they are so, and do only what is meet) that we must defend. Nor hath any man assumed this power and propriety, but they (as I know) though my Author doth insinuate (t) so. Unless it be such as would limit their Counsels, and propose them a way after their own fancies, accounting all that is done by the Parliament, contrary to their crooked will and liking, to be contrary both to law and justice: for there is a generation, with whom only quoth libet licet, what pleaseth is lawful. But the Petitioners are not of this kind, and therefore not thus presumptuous, for they only sue for justice, not directing but begging redress. But toward the end my Author imputes an enforcement (v) or coaction to such as petition them. What impulsion he meaneth I am ignorant, for I am privy to none (I am sure not that 
* By the Cavaliers and broken Soldiers.  martial commination Januar. 4. for in all his discourse he doth not so much as blow upon it.) And what way more humble and less offensive than supplication? and what way more submiss and tolerable than petition? Sure he is rapt in the spirit, intimating divine deprication, than which with God nothing indeed is more forcible: But I think I may rather say unto him, Satin' sanus es? is he well in his wits? for what is more lawful, nay more needful and commendable? then to ask things lawful whether from God above, or of the gods below, especially with this conclusion, humbly subjecting to their grave wisdom, as it is well known all our Petitioners have done. Again what man distempered in mind, sick, or maimed in body, or crazed in estate, will not discover to his Divine, Physician, or Lawyer, his grief, yea, and the cause too if he can? earnestly imploring help and comfort from him, nay not cease until (if it may be) he hath in some good measure obtained it. And hath not the whole mind and body (to wit) both the Ministry and Magistracy of the Land, and every living member thereof, been grievously distempered, sick and wounded? and whom should we inform and make acquainted with our desperate maladies and their causes? But that most wise and ever approved skilful Minister, Physician, and Lawyer, the all healing Parliament, whom we have chosen, and in whom (under our God) we do confide for the diligent search of our distempers, redress of our grievances, reparations of our estates, and restauration of our perfect health and strength again. Yet as the Patient doth always find and feel somewhat more in himself then the Doctor can discover or discern: So doth the great Patient our Land and Kingdom, find and feel many close and inward griefs, which that learned Doctor the Parliament cannot of itself espy, and therefore on necessity must be by their great Patient the people, informed of, or else they can minister no remedy. My Author hath forgot the old Rule,  
Egrotare malum, sed pejus nolle sanarl.  
It is ill to be sick, but much worse not to seek cure. Besides, he is but an ill servant and a negligent, that while his master is busy in private consultation within, or in serious examination of his estate, will not have a careful eye into the shop and affairs abroad, and in case he descry any danger, theft, or other evil act, do not speedily give his master notice for remedy. The happy Parliament is our Privy Council Chamber, or the great withdrawing room of the Kingdom, where they, as so many great State Masters, do sit in consultation and strict examination of our public estate and welfare. The whole Land is the shop of all manner of intercourse and negotiation. We should prove ourselves but very bad members, remiss servants and careless, if while our great Masters were thus busied within, we should not once look about in the shop in the commonwealth, every man according to his several place, and if we see or foresee any evil present or approaching, not yield them intelligence, that so they may happily make prevention. And now do I remember the urgency, yea, and the variety of vehement arguments the poor widow of Tekoah used to bring back banished Absolom, 2 Sam. 14. 4. to 21. a wretch and of no relation to her. Ought not we much more to be instant, and that by many Petitions with our David, with our Parliament, (who are indeed even as an Angel of God in hearing of good and bad, therefore the Lord their God be with them, vers. 17.) for the bringing back, not of a murderous Absolom, but a poor dejected, distressed Kingdom, spoiled and stabbed (as I may say) to the very heart, not by one, but many fair looked falsehearted Absoloms; yea and as all the people throughout the Tribes of Israel, 2 Sam. 19 9 were at strife to bring back David to his Kingdom, whom ambitious Absolom his unnatural son had put to flight: so why should not we contend? what City? what company? and what County? should be foremost with our pains and petitions to bring back, I cannot say our King Charles from exile (God forbidden) but I may say 
* His Person to his Parliament.  his ancient glory and honour, and the old renown of this Land and Nation, which the aspiring Absoloms of our time (unnatural Brats) have so fare as they could even put to flight and banished out of sight, yea out of many a heart. And I know no sound and honest heart can deem this a mark of a (w) tyrannical Judge or an illegal witness, or of a transgressor of the Laws, or one that seeketh confusion, as my Author implieth against the Petitioners. But he will say they came with weapons, as swords, bills, staves, etc. It is true, but neither to offend nor enforce, but to defend their own persons from such as for their good will to the common good 
* As Lunsford and his company: the Bishop's imps, and Damn Boys at Whitehall.  did malign them, and (to their eternal contempt and odium be it spoken) did despitefully use them. And thus much for his third ground. Now you shall hear his fourth, fol. 4. viz.  
I am likewise obliged to maintain the King's royal person, honour, 
The Authors 4. ground.  and estate, and to preserve the union and peace between the three kingdoms, (much more among ourselves.) Now there is no better way thereunto then to (x) keep his laws: for both the honour and safety of the King, the liberty and peace of the Kingdom, and welfare of them both are involved in them.  
Here is little to be gainsaid, for who knoweth not that the 
Answer.  prime way to honour his Majesty, and to preserve peace in the Kingdom and commonwealth, is to keep and obey the Laws, (provided always they oppugn not Gods Laws) and I would they had been always kept as they should have been, and then we should have had less trouble at this time. Yet one thing more than mere obedience to the Law, is every one that hath taken the Protestation bound unto (that is) to do their best to bring every one that doth disobey the Laws to condign punishment, otherwise there can be but little peace, be you and I never so obedient: and the best way to conserve peace, is to endeavour the correction of all the perturbers thereof, which are the violators of the Laws, the bonds of our peace: and herein have the Petitioners but justly also fulfilled their oath, in praying the execution of the Laws upon all Recusants and Delinquents, who have ever been the only Authors of our unquietness, seeking still to break our bands, our Laws, and to cast our cords (to wit) our Statutes from them. But as for my Author, I do not understand that he desireth any such execution, for he rather judgeth the Petitioners for justice, breakers of the Laws, than keepers of them, and this he secretly (x) implieth, though not openly averreth▪ And so I come to his fifth ground, fol. 4. viz.  
Fifthly, I am engaged also to oppose as far as lawfully I may, and by 
The Authors 5. ground.  all good ways and means (y) to bring to condign punishment, all such as shall either by force practise, counsels, plots, and conspiracies do any thing to the contrary of any thing in that present Protestation contained. How then dare (z) I be so fare from bringing to condign punishment the offenders, that I shall wilfully consent to the breach of it, and procure others thereunto by practice, plots, conspiracies or the like.  
Here himself doth confirm what I last above did affirm, concerning the (y) bringing of offenders to punishment. But he doth 
Answer.  withal subtly (by way of (z) interrogation intimate, as if the Petitioners for these things had both broken their oath, and procured others also to do the like, and therefore dimerited punishment. Now he confesseth that all men by the Protestation are bounden by all good ways and means to endeavour the punishment of Delinquents. And the Petitioners have been so fare from the neglect of this, and the procuring others thereunto, as that by the best and most justifiable means (humble petitioning) they have principally endeavoured it, and therefore in this thing have not made the least breach of their oath, nor incurred punishment. But,  
Turpe est Doctori cum culpa redarguit ipsum.  
It is a shame for a Teacher to reprehend that in another, he is guilty of himself, or to lay his own fault to another's charge: the case in this place is my Authors, and by this he plainly proves himself to be a Delinquent, at the least of the Delinquent party, (utrum vult) let him take his choice: for he is not content in this particular to violate his oath alone, but also by his writing and sly suggestions, seduceth and procureth others to do the same. But as his accusation is by way of question, so shall my answer be. If he know of any that have been so fare from bringing others, offenders, to deserved punishment, as that they have wilfully consented with them to the breaking of the Protestation, and procured others likewise by plots and practices to do the like; How dare he conceal them? nay why doth he not reveal them, and bring them forth to their just punishment according as he hath sworn? Lest whilst he condemn others, himself be found culpable of more severe judgement. And so till then I will leave him in question, and come to his sixth ground, fol. 5. viz.  
Sixthly, I am neither for (c) hope, fear, favour, or other respect 
The Authors 6. ground.  whatsoever, to relinquish this promise, vow, or Protestation, much less to (a) break it for the same ends, and to make others to do the like. This (b) betraying others thereunto, and making them guilty of so solemn a vow, is an offence of an high nature both to God, and our governor's.  
Here is nothing to the purpose: only he doth seem to (a) tax 
Answer.  some body, but nominates no body: and therefore indeed doth justly deserve to be taxed himself. For if he know any man guilty of the (b) betraying he speaketh of, let him detect him openly, and touch him boldly, or else (as I said before) himself is conscious of what he objects against others. But to invite others unto good and lawful actions, is not to betray them unto wickedness, and therefore the Petitioners are innocent in the thing he intends, to wit, of doing evil in the procuring hands to their Petitions: for both the matter and manner was lawful. And if any hath for (c) hope, fear, or favour, relinquished the promise and vow, it is he, and such as he, (and not the Petitioners at whom still he secretly girds) for albeit he hath taken it, his own mouth witnesseth that he hath departed from it, because instead of opposing Popery, and Popish Innovation, he pleadeth for Popish Bishops, and their Papal government, and opposeth all that oppose them, instead of applying himself to defend the Parliament, he applieth himself to deter and dehort others from doing it: and instead of using the best means for bringing Delinquents to be punished, he useth the best means to excuse them, and to accuse others who have endeavoured their punishment. And sure if he was not some Bishop's favourite, stood not in some place, credit, or grace by their favour, or at least a favourer of their faction, and so in hope by them to be remunerated, or in fear to be damnified, he would not have taken such a circuit, and traced such a round, for their defence and justification. As for the Petitioners, what hope could they have more then to be delivered from such soul-oppressing Tyrants? what should they fear but the spite of the prelatical party? and what favour could they expect? when all men for the most part than favoured the prelacy. And thus do I come to his last ground, fol. 5. viz.  
Finally, I am not bound in any Article thereof further than I may 
The Author's last ground.  (d) lawfully perform it. The Law being the harmonious (e) scope, bounds, and limits of my Protestation. And therefore I may not unlawfully do any thing, that may tend to the breach or contradiction of any Article thereof.  
True it is, that he is bound by the Protestation to the performance 
Answer.  of nothing further than he lawfully may. Nevertheless let him not use this argument for the maintenance of things unlawful, and for the discouragement of such as rightfully seek the ablation of them. For as it enjoineth only a lawful defence: so it enjoineth the defence only of lawful things. By which word (d) lawfully, I do chief understand according unto conscience: otherwise we should be bound by our Protestation to the maintenance of some laws and things thereby established, altogether unlawful and against the Word of God, even such as are most offensive, and we have sworn against. But that this (even conscience) is the principal (e) scope of the Protestation, and of the Authors and commenders thereof, let him that readeth it consider, and he shall find it evident: and not that our actions either of opposition or defence▪ should be further▪ bounded or restrained by the Laws Nationall, then that they concur with the Law of God, and conduce to the advancement of his truth and glory; if it was not thus, we had sworn to man, and not to God, nay we had sworn with man against God. But it is clear, and whose soul tells him not, that this oath is unto God, and with God, yea and in the presence of God. Let no man therefore be deceived, God is not mocked: He is wise in heart, and mighty in strength; who hath hardened himself against him and prospered? Job 9 4. The law of the Land therefore is not to be taken principally for the bounds and limits of our Oath, but the law of God; and lawfully may we oppose the law of man so fare forth as it opposeth the Law of God, and consenteth not therewith, and yet prove ourselves both loyal▪ Subjects, and conserve our Oath, Acts 27. 28, 29. Thus much for my Author's grounds, the which I hope have been sufficiently refelled. Now he comes to show you further cause why he would not subscribe his friends Petition, nor conjoin in a petitionary way. And this he usshereth in with an Adverb, saying, fol. 5. viz.  
Moreover, the manner of the proceeding doth not satisfy me. 
The Authors 1. cause.   
First, because it is not done in that (f) right way it ought to be. For that which is to go under the name of a County or Town, aught to be first (k) assented unto by the Sheriff, Justice of Peace, or other Magistrates respectively: and then they may be publicly propounded and condescended unto, or contradicted, that men may be encouraged, or dissuaded by good reasons pro & con. And this is that (i) lawful and usual way for the (g) election of Knights and Burgesses for the Parliament, and of other Officers and matters concerning the public. Wherefore (h) clandestine and surreptitions actions going about from house to house by (h) night, and without the (l) consent and commission of Authority, to (m) engage people to the breath of their Protestation, and to make it an Act of a County or Town, and in a manner to (n) force men thereunto, are but unlawful works of darkness, and will not (o) endure the light.  
All his former grounds alleged for his non subscription to 
Answer.  their Petition, are taken by him (though falsely) out of the Protestation. Now these subsequent which he calleth causes, are taken, a modo, from the manner of the action, viz. because it was not done in (f) the right way. For that which is to go under the name of a Town or a County, aught to be first affented unto by the Sheriff, etc. then publicly propounded, etc. and this he subtly doth exemplify by the (g) election of Knights and Burgesses. And for that their Petitions were not so obtained and approved, therefore he most ignominiously terms them (h) Clandestine, that is, close, surreptitious, nightworks, and works of darkness not enduring the light. How forcible are right words? but what doth this arguing reprove? Job 6. 25. In what manner the petitioners gathered hands I am ignorant: But that is not pertinent, the action being free, and the end lawful▪ For it is not the doing of a lawful work by (h) night, or in a private assembly that maketh it unlawful, more than the doing of an unlawful work by day, and in a public assembly, doth make it lawful. And to frame a Petition to the Parliament, comprehending (not factions or 
* As the last of the County of Kent, so much countenanced by Sir Edw. Deering and others, may justly be suspected.  factious implications) but the just fears and grievances of a City or County, and the causes of them, and to get others like sensible of them, for testimony to subscribe the same, is lawful I am certain, and past all controversy, for neither the matter nor the manner is contrary to Law, nor by Law prohibited; nay the matter is for law, and the manner both humble and peaceable, free and voluntary, and therefore also lawful. And a man may as soon (and sooner if the heads or chief proposers be not honest and sound men) be seduced and drawn to set his hand contrary to Law, against his will, and 
* Witness the Petition above noted.  Protestation, in a public Assembly or meeting, (as at a general Assizes) then in a private. Because the greater sort of men are like sheep led by example; some relying on the judgement of particular men, who are eminent amongst them for knowledge; others being afraid to refuse the thing (though they doubt and inwardly are unwilling) lest they should be counted singular, and more nice and wise than all the Country. Whereas whatsoever is propounded in private, or at home, is always more maturely digested, the person taking boldness to require respite, both to examine and consider it. And for my Authors (i) example, it is not consonant, it concurreth not. For what is done in that election, is according to the great Charter of England, and by the King's special power and Prerogative. The Sheriffs, Justices, and other Offices, do nothing therein of their own free motion, by virtue of privilege only as the Subjects do which petition: But in obedience to his Majesty's Writ and precept. And how expedient it is that the whole County or City, even to the lowest member, should consent to the election of the person which is to be instead of their persons, and the head and mouth of them, I appeal to all men. For the particular estates, interests, and liberties of every one of them is entrusted with him: But in case of petitioning, there is no such necessity, every man feels the general evil, but every man desireth not the expurgation of it, nor doth every man know the cause of it, and therefore cannot make a particular remonstrance, and sue for peculiar redress. And because every man seethe not the reason of the epidemical malady, and so knoweth not what means to use for remedy, and others that do see it as dead members desire no cure of it, shall not therefore such as both know the cause and way of cure, and thirst after it, use the means, law and liberty hath allowed, for the effecting it? it were unreasonable to deny it. Neither doth the assent of a (k) Skeriffe, Justice of Peace, or other Magistrate, argue any thing lawful, no more than the preaching of false doctrine by a public Minister doth prove it true; the Laws are to be the rules of our civil actions, and not their licence. Too many things (fresh still in remembrance) have been both commanded and countenanced by Sheriffs and 
* Profanation of the Sabbath, seizing of men's goods, and imprisoning of their persons.  Magistrates, which we know will neither stand with the Law of God, nor of the Nation. And if the Sheriffs or Magistrates assent and proposition make an Act lawful, than the bloody Rebels in Ireland are justifiable. For (as report tells) they had for their beginning the consent both of 
* Sir Phileme Oneale, and ochers, Peers & Justices of the Peace there.  Sheriffs and Magistrates; yea themselves affirm authority for their present actions. Again, as there is no general rule without its particular exception, so there is no particular or extraordinary example to be taken for a general rule. Ergo, though a universal suffrage and assent be necessarily required in the choice of Knights and Burgesses for the Parliament, yet it followeth not that the like is requisite in the way of Petitions to the Parliament. Now whereas he calls the Petitions Clandestine actions, that is, hidden and close, done in hugger mugger, and surreptitious, that is, as it were by stealth, how unsavoury this is, let every one that hath but a clear sense prove and try. These are breathe of a corrupt stomach, and the stench thereof is odious, even as that of a rotten sepulchre. Insomuch that he may justly be challenged for one of those the Psalmist denotes, Psal. 5. 9 (But herein he resembles those shagg headed Sages, who call the King's best Subjects 
* Thus (it is said) the Dam Boys or Long-heads at York served the Lincolnshire Gentlemen, & others that petitioned the King to return to His Parliament.  Roundheads. I am sure they are Gross Heads, making good the old Proverb, More hair than wit: Mere Caca-fucoes: and would you know whose Agents? Pluto's. But their madness is apparent to all men, and their own venom will in the end burst them.) For were not the Petitions and the Petitioners purposes, evermore notified and made known, even before they came up and presented them? how then were they done in private, and in the night time? (it may be some man's hand might be had in the night, whose business kept him all day abroad▪) Truly they may rather be said to have done it on the house top, so public have they been: Nor is there any reason why they should be so close in this good action; For of whom should they be afraid? it is neither Rebellion, Treason, nor Commotion (the black deeds of Papists and Bishops) which they contrived, and what man good and wise would go about to bar them of so just a privilege? And for that he saith they did it without the (l) consent and commission of Authority. I answer: They had authority both strong and sufficient. First, their own right. Secondly, the Parliament, the only object of their suits, a Commission better than any that issued out of the High Commission, and such a one as my Author (though perhaps he love them not) dares not question. For this is one of the prime proprieties appertaining unto Parliaments, to receive and hear the grievances of the people, and a grand privilege of the Subjects, freely without curb or prohibition of Magistrates and Officers to 
* See the right worthy Worthy, Sir Arthur Haselriggs Speech in defence of himself and the other accused Members,  impart their grievances, and seek for relief to the Parliament. And if we might not petition without the Sheriffs, Magistrates, and Officers consent of the City or County where we live, we should be but still in bondage. For our taskmasters would but revile us when we should come to crave their assents, and say (with my Author) that we were idle and factious. For it may be these are the very causes we must complain of, and it cannot be that they will write against themselves. And so the evil causes might still remain, and we poor Subjects still groan under the miserable effects. For the evil the Parliament knoweth not, it cannot amend. Besides, admit that not only Magistrates, but all sorts of people (as there are too many evilly affected) should descent to join with me in petition for redress and reformation. Is it unlawful therefore for me to petition, because I am left alone, and the cause is diserted of all men? No. (to omit private interest and respect) In case that the welfare and being of the Land and Nation, City or Country where I live, and whereof I am member, is in jeopardy and danger, I ought and it is my bounden duty, (though it be with my life in my hand) to make known the distresses thereof to the Ministers raised by God for preservation and redress, and also to use those means God hath put into my hands for the redemption and deliverance of that place and people. Read that history of Esther from the 4. Chap. to the last. Ecclesiastes 9 14, 15. Then he further shamelessly affirmeth, that people are thereby (m) engaged to break their Protestation, (he might better have said, they were thereby engaged to keep their Protestation, for that had been truth.) But this is like the rest, and ill will never spoke well. For is a certifying of their griefs with humble supplication that they may be eased, and all things troublesome to conscience (against which they have vowed) removed, a breach of their Protestation? Contrarium verò verum. It is only the real keeping of it, indeed had they been persuaded to subscribe for the maintenance of such things as they have protested against, then had my Author hit the nail on the head. But none of them against whom he intends, have been thus 
* As were of late some Kentish men.  ensnared, and therefore-his words here are both unjust and scandalous. Neither have any been (n) enforced (as he despitefully speaks) to subscribe their hands, for their own free wills have been their first movers, and their own understandings their chief Councillors. Nor is their ground or reason to force any in this action, where is their authority? where their justification? neither would it ought avail or be profitable. Yea it would prove very pernicious and prejudicial: But because my Author hath seen such great multitudes to accord in this thing, therefore (I believe) the greater hath his spite and grief been. And now I hope I have effectually proved those works by my Author injuriously called unlawful, and works of darkness, to be both lawful and works of the light, as clear as the Sun in his strength. And whereas he saith they will not (o) endure the light, Omnibus est notum. It is well known to all men they have endured the very eye of light, for all they against which my Author writes have had the full approbation and kind acceptation of the Parliament, who are even as an Angel of light. And so I come to his second and third cause why he is not satisfied with their manner of proceeding. For I will put them both together, because they are both of a nature, fo. 6. & 7. viz.  
Secondly, it is justly to be feared, that these ways are sinister in 
The Authors 2. and 3. cause.  the undertakers being very probable that some of them do it out of ill will, hatred, and malice, as well to the government and governor's, or for favour and affection to some whom they suppose it pleaseth, or for (q) gain and profit, or fear of displeasure of (p) Landlords and Customers, or for (r) vain glory, that it may be said, this is the Babel which they have wrought with their own hands: and some few of those shall engage and prejudice others, (and not without cause as it is to be feared) by false informations and reasons to make men subscribe. Thirdly, the like sinister proceed are to be supposed in the subscriber. These kind of ways by tumults and multitudes without legal allegations and probations, to compass that by will which you cannot obtain by reason, is of a dangerous (t) consequence, and threatens (u) the subversion of all government and governor's. For which of them, be they never so good, shall be secure if the multitude of distempered people please to will the contrary? These cause much distractions, hinder the (s) proceed of the State, and the relief of the oppressed; break our blessed (w) unity, and bring the Actors within the compass of a (x) punishment from the law of God and man, for not walking according to the expressed Statutes contained therein.  
In both these second and third causes I conceive little said, but 
Answer.  what hath already been spoken and inserted. See his sixth ground where he secretly accuseth some for breach of their oath for sinister ends, as fear, favour, etc. and see his third ground where he condemneth the Petitioners for enforcing that by will, which they cannot obtain by reason. See also to the latter end of his first cause, where he speaketh of engaging men to break their oath, and of enforcing them thereunto, etc. all which particulars are in their proper places already answered. Yet by the way mark with me, I pray, how slily he seeketh to divide between the Landlord (p) and the Tenant, a man and his friends; as if dependency, alliance, and relation, was sufficient cause to avert the one from persuading, and the other from according to concur in a good action. Howsoever I will say somewhat more in the behalf of the undertakers and subscribers, because in this place he speaketh loud. How can any man in common sense think the Petitioners (against whom he inveighs) did what they have done in a sinister way, either for fear or favour? nay in humane judgement, they might at that time have rather feared for doing it, and have reaped disfavour, for was not then both wind and tide against them? were not our chief adversaries (the cause of all our troubles) then pregnant and powerful above measure, threatening not only the particular opposers of them, but even the ruin of the whole State and Kingdom? And for this cause to my knowledge many that were willing 
* For they said, the popish Lords and Bishops will get the upperhand, and then all that give their hands against them will be questioned.  durst not underwrite against them: and many that did, were drawn thereunto more by force of conscience, through the Protestation, than any free will of their own, (though ardent in desire) by reason of the dread they apprehended from the might and malice of them against whom they petitioned. So that if God had not wonderfully brought our foes down, the Petitioners had in stead of (q) gain sustained incomparable loss, for those the enemies would certainly have devoured us. And as for (r) vain glory, that it might be said, this is the Babel they have wrought. It never, I am confident, entered into the Petitioners hearts, for their desires and endeavours are to pull down Babel, and to raze it to the very bottom, even that Tower of confusion which hath been here so long upheld by the Babylonish Priests and party: that fame may tell future posterity, this your fathers did. Laid Babylon waste, expelled her Idol Priests, pulled down her high Altars and pleasant pictures, and trod all her rich ornaments under feet, that so they might serve the Lord in truth and peace. And this is both lawful, and by God required, Deut. 12. 2, 3. 2 Chron. 14. 3▪ 5. Isa. 30. 22. And that the Petitioners and their petitions have not hindered, but furthered proceed of State, and prepared a way of relief for the oppressed, the blessed effects do testify, and so apparently the (t) consequence of these petitionary ways are not dangerous: and in stead of (u) threatening the subversion of law, government, and governor's, they do promise, nay almost assure us an establishment of Law, government, and Governors, and that especially of good ones; for if they be good, what cause will there be to petition against them? much less to hurt them. Nor hath this way broken the (w) unity amongstus, but the bonds it hath broken of our sweet unity breakers. And what (x) punishment can there be incurred, where no transgression (as is proved) is committed? I am sure God by his good success, and the Parliament by their good acceptance, have in stead of pronouncing the Petitioners guilty, spoken them both innocent and honest, careful and provident for their Country. And now am I come to my Authors Furthermore, saying, fol. 7. viz.  
Furthermore, this doth not agree with the light of reason and 
The Author  (y) understanding which God hath given me to walk by, nor that Christian experience I have found under (z) the cross.  
In his sixth ground, fol. 5. of his book and elsewhere, he inveigheth 
Answer.  vehemently against such as seduce others to break their Protestation: But if there be a more diabolical mean or manner of seducement than this he here useth, judge ye: pretending conscience against conscience, with the more facility to ensnare conscience. For thus doth he lead captive the simple, vanquish the feeble, and repel the fearful and faint hearted. As if he was the only man, and (y) knowledge dwells only with him. But if he have no more light than here shineth from him (for all his brags) he seethe no more than a Beetle, and his understanding is no more than the Asses: sensual and earthy. But he hath been taught by (z) affliction, and therefore you must believe him. I must confess affliction maketh many wise scholars, but not every one, nor hath he (so fare as I can see) yet perfectly learned his lesson, for if he had, or was sensible of trouble and oppression, sure he would omit no lawful means for help and deliverance. I never knew but in any straight or trouble, I might make use of all lawful ways and occasions for the procurement of my ease and enlargement, and that when God opened the door, I not only might (but aught) (otherwise I should be guilty of contempt) to come forth and escape, Gen. 8. 8. 12. 18. Jer. 38. 12. Act. 12. 9 11. And we have all been a long time in bondage and sore affliction, I hope seeing God is pleased by the Parliament, to open a door unto us, yea and a wide one, it is lawful for us to use our liberty, and to use those means he doth so freely afford us for our Restauration and re-establishment. And so I come to more of his grounds, causes, or reasons, or rather repetitions, for I cannot tell what truly to call them: But you shall have them exactly as I find them, fol. 8. viz.  
First, that for the vice or abuse of any thing, the right and lawful 
The Author.  use thereof, or execution of the office should be (c) abolished and taken away, or that for the (a) present particular offences of some, the innocent posterity shall suffer. For I am not convinced in my (d) conscience of the unlawfulness of the office of a Bishop, and am persuaded that there have been many (b) godly and zealous Martyrs for the truth, and many of them still remain godly and religious Protestants.  
What reasonable man will deny all this? only let my Author 
Answer.  prove, that the office of a Bishop, as it is now by our Bishops held and exercised, lawful and lawfully used: it is much more easy to prove both, altogether unlawful, and utterly to be abhorred and abandoned. And that for the (a) present particular offences of some, the innocent posterity should suffer: we have many precedents both Divine and Civil, ancient and modern, especially where the offence is of so high a nature, as to strike at the public authority and honour of God, and the very being or well-being of his people. Witness that ever dreadful ingurgitation of Corah, Dathan, and Abiram, with all their families, Numb. 16. what there had the poor infants and children done? So likewise that universal desolation of Amaleke, 1 Sam. 15. 3. and that of Edom Obediah, ver. 10. Both which Nations were wholly destroyed, as well young as old, children as parents, for the iniquity done (not by them, but) by their Progenitors to the people of God many ages before they had any being. Touch not mine anointed (that is, my chosen) saith God, and do my Prophets no harm. God will not endure that his people shall be vexed and troubled in the way of his worship: this was the ruin of Pharaoh, and of all his host, and shall be of the stoutest Prince or Potentate under the Sun, and of all his force, Psal. 76. 12. if he will not let Israel go to worship the Lord their God: even Kings will he reprove for their sake, Psal. 105. 14. Amongst ourselves is it not a Law, and held for reason? that he who seeks to ruin an innocent posterity, should have his innocent posterity ruined, this is also ratified by God's Word. Because agag's sword had made women childless, therefore shall agag's mother be childless amongst women, 1 Sam. 15. 31. And thus was it done to Haman, Esther 9 10. he and all his sons perished, and his goods were given to others, yet he alone contrived that lethal plot against the Jews, Esth. 3. 8. 9 And truly it is equivolent to the rule of proportion, that what measure they meet unto others, should be meted unto them again: this even dealing was Adonibezeks portion, Judg. 1. 7. True it is, there is some exception in that of Amaziah, 1 King. 14. 6. But it is where the wrong is personal, not Nationall; and principally concerning man, not God. But perhaps my Author here meaneth not this manner of suffering: but that for the faults of these Bishops, future posterity should be deprived of the like state and preferment, power, and revenues. Truly custom is no sound plea for the continuance of an evil cause. And seeing these men have usurped the place and authority not due unto them, and have enjoyed more wealth and honour than hath been fit or profitable for them, all which merely tend to ensnare and corrupt men of holy function, freighting them full (as experience plainly proveth) with all manner of pride and insolence, impiety and idleness. It cannot be adjudged either improvidence, or injustice, to abolish these exorbitant usurpations, of honour, authority and power in them, and to convert their superabundant rents and revenues to some more necessary and pious uses, that so the like enormities which in these persons have by these means hitherto accrued, may in succeeding ages be prevented. And this can be no suffering to the future generation, because they are spoiled of nothing. But this I humbly refer to them, whom it doth more principally as Judges concern. Only thus much for answer herein to my Author, and so I come to his other matter. I deny not but there have been godly (b) Bishops, and many of them Martyrs, but not because they were Bishops: 
* Nor for the Service Book, though sir Ed. Deering implieth so▪  and the martyrdom of those men doth no more hollow and uphold their standing therefore, then Naaman's conversion doth justify his Idolatrous action, 2 King. 5. 17, 18. or Luther's persecution and 
* For a man may be martyred living.  martyrdom, his idolatrous transubstantiation. And (in charity) I will hope with him, (though few tokens appear in assurance) that there are some of them still godly Protestants: But as he will not have the impiety of the person to abrogate the (c) office: So I hope the pretended piety of the person shall not justify the impiety of the office. And as for the conviction of his (d) conscience, it is a work only proper to God's holy Spirit, and when he comes into his heart he will convince him, Joh. 16. 8. In the mean time I will do my good will to inform him. And so I proceed to his own words, fol. 8. viz.  
Secondly, though time of (e) prosperity hath made some of them 
The Author.  guilty of (f) foul offences, and it may be with the children of Israel, they have not worshipped the true God as they ought, and have inclined to Idolatry, and thereby justly provoked the Almighty to wrath and indignation against them. Yet I am persuaded that for the very execution of their (h) office, and the (g) Ecclesiastical Laws for the (k) unity and peace of the Church they suffer instrumentally by divers ill (l) affected to government, or by such as have been punished by them for doing (i) contrary thereunto: and if the like proceed may be suffered against all (m) Judges, and other (n) executioners of the Laws of the Kingdom, there shall be not (o) secure execution of the Laws against offenders, and so we shall live lawless, and let in all manner of disorder and vice, murder, rapine, and the like. Those Bishops rather (under correction) that have done contrary (p) to the Law, are to be punished by the Law, on due and true proofs, and not according to your wills.  
In this instance and what followeth, you may plainly see 
Answer.  what stamp my Author is of, what I all the way feared, he hath here verified. For he is a worshipper of the great gods of these times the ambitious Prelates; who lifted up themselves above all that is called God. But as they have been exalted, so (blessed be God) have they lately been humbled. But he saith, that (e) prosperity hath made them faulty: it is true. For many of them before they were Bishops, were daily and diligent fishermen, drawing many unto God: but having caught what they fished for, (the world and preferment) they presently left both their nets, and the waters their Ministry and the Word, and forthwith fell to drive men from God; with Demas giving themselves up to the present world. Howbeit in as much as their exuberancy of wealth, and lordly power, instead of advancing them forward, hath become an impediment to the discharge of their duties, and are the chief means to canker and corrupt them: the grave and gracious Parliament, (I believe, as is most meet) will impair and lessen them, that being rid of so great a clog, they may the better gird up the loins of their minds, and be more watchful and sober. And I pray note, that my Author himself pronounceth them (f) foul offenders, false worshippers of God and idolatrous (a thing which themselves (vile wretches) would never yet confess) yet is he not willing to have them removed, yet or justly taxed, for he unjustly imputes their justly deserved punishment to such as have been punished by them for disobedience to their (g) Ecclesiastical Laws, and such as are all affected to government. I verily believe no man hath prosecuted them, as they have been instruments under God to afflict him: but as they have been enemies of Jesus Christ and his members, depressours of true worship, and promoters of false: not for executing their laws, but because they falsely executed them, and turned justice into persecution, not punishing men for disobedience, but for conscience. For the Papist, the Atheist, the drunkard, and whoremonger, and profane person whatsoever, that would but bow down and do them homage, should not only have peace, but be promoted by them; but the good and the godly, even the most painful and conscionable Ministers and Servants of Christ Jesus, that would not, nor durst for their Lord and Master's sake and their own souls, fall down and worship them, were the only objects of their Romish power and tyranny, using their Laws only as spider's webs to take the painful Bee and harmless Fly in, and so to make a prey of them. They do not therefore suffer for the very èxecution of their (h) office: but because they have perverted and neglected it, and intermeddled with matters that they ought not; they would be Courtiers, Statesmen, Lawyers, Politicians, Magistrates, nay 
* Witness, that Bellum Episcopale, the war between us and our brethren of Scotland.  Soldiers, or any thing rather than Ministers of God's Word, and attend upon their office. Like their Grandfather Pope Boniface the eighth, making use of both Swords at once. And was it only for their persecution and idolatry, we ought all, and every one is bound both by Scripture and the Protestation to extirpate, and utterly expel them, Deut. 13. 5. to 11. Ezek. 44. 12, 13. Although Saul the King will spare Agag, yet will Samuel hue him in pieces. And Moses was bid to vex the Midianites, and smite them, because they vexed them with their wiles, and caused them to turn unto Idols, and sin against God. Numb. 25. 17, 18. Why should Gods House be any longer a den of thiefs? Our Bethel be made Bethaven? the performance of this service is acceptable to God, and for this Jehu and his house was blest. 2 King. 10. 30. and as for many who have done (i) contrary to those their Ecclesiastical Laws, I cannot judge them punishment worthy, albeit I know they have had it without desert, for they did neither act nor omit any thing in contempt, on purpose to oppose, but in tenderness of conscience, because their Laws commanded things Gods Word forbids; and prohibites what God commands: and whether it be better to please God or man, judge ye? Act. 4. 19 for in truth many things are comprised in their Laws that are neither of God nor Christ, nor according to reason, but like those prodigious Cannons they last made, thinking therewith to blow up the whole Kingdom, at least wise to have blown out all godliness and good men. But (praised be God) the snare is broken, and we are delivered, and they themselves are blasted with their own Ordinance. Nor can unity and (k) peace be within their principles. For Christ the Prince of peace and Head of his Church never appointed any such Constitutions, or 
* A devised government must always have a devised Law to support it.  Cannons to govern his people: his last Will and Testament is full and sufficient for the declaration of his mind, it needs no superfluous codicil or appendix of the Bishops forging. In vain therefore doth my Author say, that they suffer for executing their laws for the peace of the Church, for by them they altogether broke the peace of it, and did mightily raise troubles and turmoils both in it, and in the Commonwealth. And could it be otherwise? for the government of the house being contrary to the Masters will, must on necessity beget a reluctancy in the servants, and produce discord and division. And the government being found thus ill, why should it not be ill (l) affected? nay utterly rejected? It is more than high time to cease to do evil, and to learn to do well: to seek peace and pursue it, Isa. 1. 16, 17. and 1 Pet. 3. 11. We have received more light, and therefore must walk more circumspectly, not as foolish (now) but as wise, redeeming the time because the days have been evil. Now touching that instance of his concerning the (m) Judges execution of the Laws temporal: his similitude holds not, unless it be in this, that he calls the Judges the Laws (n) executioners, which may truly be taken the Laws Hangmen, and indeed it is too true that some of them have (as I may say) both hanged the Law and drawn it, yea and quartered it, and (I think) had not God timely prevented them, would before this, have set up the 
* As the young man's were, because he did terrify that St. Canterbury.  quarters thereof on the gates, as an Archtraitor and Perturber of the Land. And I verily believe there are many wish as well to our Law, as the Papists do to our Bible. But the Judges administer punishment by a lawful power, and by virtue of laws lawfully enacted upon persons offending: and the Bishops administer punishment by a false power, and by virtue of Laws falsely constituted upon persons not 
* Where have they punished one scandalous Minister? who can resolve me?  offending. For it hath been their common course to justify the wicked, and condemn the righteous; therefore is that curse their due, threatened in Isa. 5. 23. and that because people will not for conscience sake, suffer or subject unto an unreasonable and most unlawful spiritual power, they will not therefore bear with, and submit unto a most lawful temporal power, it followeth not, but rather that they will be the more obedient according to the word, because they are so conscientious, and fearful to offend the Lord. And the like just proceed being taken against unjust Judges, as hath and (is likely to be) against impious Bishops, is the absolute way to (o) secure the execution of the Laws against offenders, for than will there not so many wilful desperate murders, notorious robberies, public transgressors, grievous oppressors, and extortioners, of widows, fatherless, poor, simple, and helpless, for bribery, promotion, greatness, fear, and favour, be pretermitted or connived at, and escape with impunity; and so we shall extrude all vice, and the Law have his proper power and free course. Otherwise dum non metuunt, nil curant. And that the Bishops for their offences (p) against Law should be punished by Law, the Petitioners only sue for, and their wills are none other: Only as they have been ill stewards, and wicked in the House of God, so we humbly desire that they may be put out, and others according unto God placed in their stead. They have been false in much, how then can they be faithful in a little? They have not well governed their own house, how then can they govern well the house of God? 1 Tim. 3. 4. 5. And so I come again to his own words, fo. 9 viz.  
Thirdly, because that which is or seemeth to (p) be a prejudice now, 
● Author.  may in God's good time prove a great benefit. We many times earnestly pray for those things, which afterwards we give God thanks for not (q) granting our requests, and this hath many times been for the removal of our present afflictions: I am confident if there were good care taken (as there may be) that (r) good men may be made Bishops, we shall never (p) repent of their lawful office or place: for (s) greatness with goodness will much advance the cause and welfare of the Church and commonwealth. And further I know it is possible for some (t) inferiors to execute the Law and the Gospel likewise in a fare more imperious and tyrannical way, than some Superiors have done.  
True it is that many things which seem (p) hurtful at the 
Answer.  first may in due time prove very good: in taste they may be bitter, but in digestion profitable. But it must be considered whether things be simply evil, and fundamentally; or by occasion, and accidentally. Now what is simply evil and fundamentally, can never prove good, nor produce any otherwise then God by his all ruling providence, shall dispose it, but that is not thankworthy to the instrument. And such is the power and jurisdiction of the present Bishops, and therefore both we and ours need never fear (p) repentance for seeking to have them removed, but (q) hearty praise God if it may be granted. I know it is possible to have (r) good men for Bishops, but then they must be chosen according to the rule of the Gospel (and not after the Articles of their Doctrine) Act. 1. 15. 24. to the end, and 14. 23. and not one Bishop be elected by another as they are, receiving the holy Ghost from such as (may be suspected) never had it. And my Author and the whole world (in my opinion) do mightily mistake whilst they imagine, that such external (s) state and greatness is requisite in the Ministers of the Church. This was that delusion wherewith the devil blinded the eyes of the poor Jews: they looked for a triumphing Messiah with stately attendants, and in pompous trappings; but lo he cometh meekly riding on an Ass. Surely if outward state and glory had been expedient for Christ's Church, He himself being her head and husband would have put it on, and left it for a rule and an example to his Apostles and their successors, especially at that time when he came from heaven to marry her and occupied the place of a Bridegroom, Matth. 9 15. But we do neither find it in his person for imitation, nor in his doctrine for direction: nay his rules are contrary, and so were his Apostles practices. Paul that Architect in the house of God, and chief Planter of Churches, although most worthy (if any more than other) was content to live in mean estate, not seeking his own but the good of others. I find not in all the new Testament that any of them had either lands or live, (I am sure not glebe or Ecclesiastical as they call them) if they had other they did sell and communicate them, Act. 2. 45. and 4. 37. no nor set allowance. Indeed they eat of the fruit of their labours, as is most just, according to that in the 1 Cor. 9 1. to the 24. and it is our duty to take care for them: Rom. 15. 27. Gal. 6. 6. But I know no precept for any positive means. The levitical Law is abolished, tithes and tents are certainly ended; the Priesthood being changed, their rights are likewise changed: Hebr. 7. 12. and for certain the Apostles were not ignorant both of the force and extent of this Law. I speak not this to abase the Ministry, or encourage any in their neglect or disrespect toward them: The Labourer is worthy of his hire, and (God forbidden) but they that preach the Gospel, should live of the Gospel: 1 Cor. 9 14. and that comfortably void of care. For if the servant of the old Law was so honourable, much more is the Minister of the new. How beautiful are the feet of them that bring glad tidings of salvation? Isa. 52. 7. But (again I say) I conceive neither rule nor reason, why they should have so many thousands, and so many hundreds per annum: tithe of all, even to an egg: yea and all will hardly 
* Witness that unreasonable demand, and unsatiable pursuit of 2. s. 9 d. in the pound.  suffice, being most of them too much like those greedy dogs in Isaiah 56. 11. for by these means they become puffed up, and set themselves in competition with the men of this world, contending for pre-eminence and priority, forgetting that godliness is great gain, and that they ought to teach the Gospel of a 
* Christus ob gratiam Christi, non muneris mundi praedicandus est.  ready mind, and not for filthy lucre: they plough not in hope, they thresh not in hope as the Apostles did, 1 Cor. 9 10. But they will be at a surer lock: they will know before hand what they shall have; (like Judas, quid dabis?) and if their own terms and conditions be not fulfilled, they will neither 
* Witness Mr. Finch, Mr. Hutton, Mr. Davies, Mr. Swaddling, etc. cum multis aliis, quos jam praescribere longum est.  preach, pray with you, administer the Sacrament to you, nor bury your dead: nay if a man put not into their mouths, they prepare war against him, Mich. 3. 5. Thus by practice making good the old popish Proverb, No penny, no Pater noster. These things have caused them to mind the Fleece only, and not the Flock, and given them horns to gore the poor Saints of God. And besides, for these 
* Quisquis ad praemia velox.  things sake, have many crept into the folds, who have not been shepherds, but ravening wolves. And I have observed, that corruption came first into the primitive Church by the door of ambition: and the coveting of worldly pomp and dignity was the very Basis of the Seat of Rome, and the first step of the Beast his throne; for under the colour that exterior wealth and power would elevate and advance Religion, crept up that man (not of God, but) of sin, with all his lordly train. But some will say, was it not for these encouragements, few or none would apply themselves to the Ministry. I commend encouragement, it is not the use but the abuse, not the end but the excess and unequal disposing of it I condemn. And fear not labourers whilst there is a harvest, for God hath promised to send (or thrust) forth Labourers into his harvest; and to that end hath he commanded us to pray unto him, Matth. 9 38. he will make his word in all those whom he appointeth unto this work, as it was in the Prophet, like fire, they cannot withhold it, they cannot keep it in, Jer. 20. 9 it will be more than their meat to them or any worldly respect, Joh. 4. 32. 34. Now the glory of the Church (Christ's Spouse) and of all her Ministers, is inward in the graces of the spirit: God hath chosen the poor of this world rich in faith, Jam. 2. 5. and the weak things of this world to confound the wise, etc. 1 Cor. 1. 27. 28. The King's daughter is all glorious within, Psal. 45. 13. It is the propriety of a harlot outwardly to paint and adorn herself: but the honest woman arrayeth herself in comely apparel with shamefastness and modesty, as it becometh one professing the fear of God: 1 Tim. 2. 9, 10. and 1 Pet. 3. 3. Thus doth the Spouse of Christ, whose apparelling is not outward, but the hid man of the heart; her voice is sweet (but not seducing) her sight is comely (but not gorgeous,) Cant. 2. 14. Here I have somewhat digressed, because most conceive that outward estate is so exceedingly advantageous to the Church of God. But I say such abundance is rather disadvantageous, as woeful experience palpably testifies: and the Apostle saith, that the kingdom of God is not meat and drink, (that is, in the things of this life) but righteousness, peace, and joy in the holy Ghost (in virtue and grace) and he that in these things serveth Christ, is acceptable to God, and approved to men, Rom. 14. 17, 18. Wealth indeed is good and profitable, but it edifieth not: Let us follow therefore after the things which make for peace, and the things wherewith one may edify another: Rom. 14. 19 Now I come to my Author: To whom I grant, yea I fear that others though (t) inferior in place and power to the present Bishops, may prove as imperious and tyrannical as they have been, if not worse; and it is most probable if they be not rightly chosen and constituted. And who knoweth if that little horn spoken of in Daniel, 7. 8. be not now to come up? For it must rise up among the ten horns in some of the ten kingdoms, & this shall look well, but it shall speak big, and before it there shall be three of the first horns plucked up by the roots, it may be A. S. H. but I prophesy not, nor am I a Prophet's son. Howsoever it is justly to be feared (and may be expected) that yet within this Nation there will be a general apostasy in Religion, which in fine will produce a general desolation. For light (and that in abundance) is come into the world, and men love darkness rather than light. Like Jannes and Jambres they resist the truth, men of corrupt minds that turn their ears from the truth unto fables, being abominable, disobedient, and to every good work reprobate: 2 Tim. 3. 8. and 4. 4. Tit. 1. 16. Oh how averse is the whole kingdom to a 
* Molun omen. For, for this very cause hath God a quarrel with us, and if we will not bow, he will break us.  through Reformation? Will God, think you, always brook our loathsome Laodicean like quality? No certainly; Revel. 3. 16. The 
* Here I understand the regallor Imperiall State.  Sun shall be turned into darkness, and the 
* The Church, or Ecclesiastical State. The Author.  Moon (by persecution) unto blood, before that great and terrible day of the Lord come: Joel 2. 31. Nevertheless, all this argueth not, that because through ignorance or negligence, as great inconveniences may come in, these present known evils are not to be taken away, no more than it followeth that a man should not repair his house because it may in time want repair again. Yea we had the more need to remove the evils present, and to use the best means and heed to prevent the like for time to come. And so I come again to cite his own words, fo. 10. viz.  
Fourthly, that though there be obstacles and mountains in the way, and the supposed (u) enemies of God's Church and children: yet as I am a Christian I (w) dare not judge them, or curse them, as they do or use any unlawful (x) means to remove them, or under the pretence of pulling down one Babel to set up another. What David did by way of prediction, as he was a King and a Prophet, against the inveterate and (y) incurable enemies of the Church of God; I as an ordinary Christian ought not to do. I may live peradventure to see mine enemy's desert upon them which I may not desire to see.  
That there are mountains in the way and (u) enemies to the Church and children of God, my Author acknowledgeth; but 
Answer.  judge or curse them he (w) dare not. Indeed I believe him, lest the curse being just should come, and so he suffer with them being a Dependant on them. Touching the unlawful (x) means used, and Babel raised (by my Author so much objected) read my answer to his first Cause, fol. 17. etc. of this book, and my Answer to his second and third Cause in the 22. fol. of this book: in both which places and elsewhere, that gross aspersion is refelled. Judgement I confess, is only proper to the Lord, and so is vengeance: nor may we either curse or prosecute for any personal injury; yet of their outward actions and obstinate transgressions we may judge, and aught to be jealous of them, until we see some assured testimony of their good will to Zion. Act. 9 26, 27. and have we not good cause to suspect those for inveterate and (y) incurable foes, that in stead of confessing and repenting their Popish superstition and Ceremonies, usurpation and violenoe over God's people, do still persist therein, and 
* Witness the Bishop of Peterborough, Elies, and Glocesters, beastly bowings, rotten Sermons, and Popish prayers.  justify their actions, yes and still would (were they not restrained) exercise their Antichristian power and cruelty by obtruding 
* Witness at the King's return from Scotland, their violent pressing that grand Idol the Service Book: to all good men so detestable and burdensome.  on the conscience things offensive and idolatrous. And under favour so fare forth as they manifest themselves the professed foes of Christ and his Kingdom, I hold it lawful to curse them, and that without prediction; for if they remain hardened, as may be justly Feared, God hath already told what shall become of them: Psal. 129. 5, 6. And do not I hate them that hate thee, and contend with those which rise up against thee? saith holy David, Psal. 139. 19, 20, 21, 22. yea I hate them with an unfeigned hatred, as they were mine utter enemies. Now did ever any man hate another unfeignedly as his utter enemy, and not curse him? I think not. But see Psal. 28. 4. Lament. 3. 64. to the end. If Meroz deserved a bitter curse for not coming forth to help the Lord against the mighty, Judg. 5. 23. a place considerable: Much more than deserve they to be cursed, that help against the Lord, and take part with the mighty against his people. Even so let thine enemies perish O Lord: But they that love him shall be as the Sun when he riseth in his strength. And so I return to the words of mine Author, as followeth, fol. 11. viz.  
I am to judge charitably of the (z) action's and intentions of my 
The Author.  Governors, what I think (a) peradventure is for my hurt, may be (b) intended at leastwise turned to my good. I must walk by the (c) rule of God's Word, and follow the (d) examples and precepts of my Saviour. To pray for them that hate me, and do good to them that persecute me: and not to forget to pray for all that are in authority, that I may live a godly life under them in all peace and quietness. Why may I not suspect that this long enjoyment of the Gospel in peace and plenty, hath produced (e) ill effects in me, as well as in my governor's? But be my governor's what they will, I have learned to obey all their (f) lawful commands, and (g) thank God that I may live under so happy a command. If they command me to do no otherwise than what is just and right, I must and will willingly do it, neither dare I (h) neglect my duty to them, though they forget theirs to me. For their offences and neglects to me, shall not excuse me to God for them, for my offences and non performances of mine to either of them.  
We are not only to judge charitably of the (z) action's and 
Answer.  intentions of our governor's, but of the actions and intentions of other men also; yet with this proviso, that they be not obstinate, and persist not in their actions and intentions, when as they see, or are informed, that either in themselves or the issues of them they are evil and ungodly: and that they do it of ignorance and misunderstanding, and not of wilfulness, despite, and malice, as many of the Bishop's works and plots (yea and of others in authority too) have been and are proved. Nor must we go upon (a) peradventures, in cases so fundamentally adverse to the universal good. For it is not peradventure, but most sure: that he which seeks to raze the 
* And by the Bishops and their faction, the very foundations both of Church and State have been shaken.  foundation of an edifice, seeks utterly to subvert it; nor will any man be so charitable as to let him alone, saying, he perhaps may intent some better structure or other work to it. Nor is it wisdom in any man to suffer a known evil (if it lie within his power to avoid it) in hope or mere conceit, it may be well (b) meant, or at least so prove. This is a tempting of the most holy One. We know God turneth all things to the best of his chosen: but ought not therefore his chosen to use the lawful means for the avoiding those evils which palpably threaten them, or the State and Nation wherein they live, or whereof they are members? Yes sure: Otherwise Mordecai and Esther might have done well to have sat still, and said in secure charity, or uncharitable security, sure Haman intends not such deadly mischief against us as he seemeth, or howsoever it may peradventure turn to our greater good. But they took another course, or else they had been in a doleful case, and all their people. And even so had we, and this whole Land, if we had not used the means God called us to. Mine Author saith he must follow the (c) rule of God's Word. I wish he may, for as yet in this he hath not, to call evil good, and good evil: and the (d) examples and precepts of our Saviour, who teacheth us to pray for them that hate us, etc. and for all that are in authority, that we may live godly, etc. that precept of praying for our enemies, is (as I conceive) principally meant as they are private enemies to our persons only: so prayed Stephen for them, Acts 7. 60. not as they are public and irreconcilable foes of Christ and his Church. Anathema Maranatha, saith Paul, to all that love not the Lord Jesus. And for praying for all Governors; I agree with him: provided they be in lawful authority, and with his own conclusion, that we may live godly under them in all peace and quietness; the which we must not expect under the Bishops. That long peace and plenty under the Gospel hath produced (e) ill effects in us as well as our Governors, is undeniable. And we are all (like a ship that hath lain long still in harbour) over grown with the moss and slime of corrupting security: and what then? Must we therefore any longer abide therein? God forbidden. Let us up rather and be doing, and the Lord will prosper us. Let our sleeping Commanders be either roused, or with supine Ionas be cast over board, better they then the whole vessel, the Nation, perish. And let our great Bark of Church and State be careined, have her very keel turned upward, scraped, searched, calked, rigged, and trimmed, and so faithfully maned out again, to the astonishment of our foes, and the rejoicing of all those which are embarked in her, and wish well unto her. And although the (f) lawful commands of evil governor's are to be obeyed, yet it argueth not, that evil Governors are to be tolerated. And indeed it is well, nay a Miracle, and a man hath special cause to (g) thank God, if his Governors being evil, command nothing but what is lawful: But can an ill tree bring forth good fruit? raro aut nunquam: very seldom, or do men gather grapes of thorns, or figs of thistles? if it be so, is it not by an overruling hand? are not the wicked tethered? doth not the Almighty turn their wrath to his praise? and restrain the rest of their rage? Psal. 76. 10. yea and bridle their thoughts too. But we have much more cause to praise God, when our Governors be good, men of courage, fearing God, and hating covetousness, Exod. 18. 21. than may we with boldness expect both good commands, and good effects, and blessed are the people that are in such a case: Eccles. 10. 17. True it is that we must (h) do our duty, and perform on our parts, though the Governors be wicked and fail on theirs, for their neglect shall not excuse ours: every vessel shall stand on his own bottom. Yet for such Governors as are not lawfully constituted and authorised, as the Bishops, it is a Quaere: what duty is there due, whether any. So I come to what followeth, fol. 11. videlicet.  
Fifthly, I dare not but look at the hand of God, and not at the instrument 
The Author.  only of my afflictions; I know nothing can come to pass but by his permission, I am assured that (i) sin is the prime cause of all my sufferings, and I fear that ingratitude in not being thankful, and walking worthy of those great mercies received, hath been a principal cause why God hath shut the hearts of some of our Governors at this present as is much feared.  
This whole argument is good and godly (let the Devil have 
Answer.  his due) and worthy of practice in all Protestants; yet it tends nothing to prove that the Petitions, against which my Author hath undertaken his discourse, are unlawful, or that the authors of them hath therein acted any thing either against God or man. And I do confess, that for the wickedness of a people, God sendeth wicked Governors, and that (i) sin is the prime cause of all our miseries: But that ingratitude, or other sin of the people, is the principal cause why God doth shut up the hearts of Governors, I do deny: that is their own wickedness. Witness Pharaoh and Saul, 1 Sam. 15. 23. 26. Many people have suffered for their Governors, but to my knowledge I never read, that ever any Governor suffered for the people. Saul the hypocrite dealeth falsely, and slayeth the Gibeonites, but the people endure three year's famine for it: 2 Sam. 25. 1, 2. So David sinneth, but the people are plagued, 1 Chron. 21. 7. 17. For the sin of Manasseh the King, was all Judah carried captive, 2 King. 24. 3, 4. And were they not the high Priests and Elders that crucified Christ? yet was the whole Nation therefore destroyed. And that it is the Governors own sin that causeth God to harden them, I further prove it thus. They having a will to fin, and no regard unto God, nor unto his word, therefore doth he in his just judgement give them up to a reprobate mind, to do things that are not convenient: Rom. 1. 28. 30. Had God's Word been by Saul regarded, Saul by God had never been rejected. And thus fall they to sin the more freely, and abuse their authority, eating up God's people as bread, until God by their hand hath sufficiently punished them: and then doth he break those rods in pieces, and consume them in his wrath, for the evil of the people shall not excuse their ungodly government, no nor extenuate their judgement. And so I proceed again as followeth, fo. 12. viz.  
Sixthly, I know God will correct his children for their sins, and in 
The Author.  the exceution of his judgements on the world he will begin at his own house, either to work out sin, or to work in grace, or to make that grace more manifest which is already wrought. I know that the end of God's correction is reformation, till than if smaller afflictions will not prevail, greater shall; if not one kind than another: if the sword of our enemies do not, the swords peradventure of our own amongst ourselves shall; if not they, peradventure the pestilence, or the famine, or some other shall: sundry of which sometimes come together to let the world know, that our afflictions come not immediate from any one (k) secondary or instrumental cause but that it is from the will and pleasure of the Almighty, so to order and to dispose it, who will not take off his judgements as the effects, till our sins as the cause be removed.  
Herein likewise is nothing to be gainsaid. Only I must still 
Answer.  notify, that whatsoever is here alleged, doth not justify mine Authors clandestine aspersions against the aforementioned Petitioners and Petitions, or any ways condemn therein either their actions or persons. That our afflictions come not immediately from any (k) secondary cause, who knoweth not? Is there evil in the City and God doth it not? Amos 3. 6. Lam. 3. 38. Yet this doth not therefore prove, that such instruments as a●● manifestly the secondary causes of our troubles either justifiable or tolerable. And as mine Author would not have us account the Bishops the immediate cause of our perturbation and affliction: so I wish he would advise them not to take us for the only cause of their shameful fall and confusion, but their own detestable impiety and abomination: the which the righteous Lord hath justly brought on the heads of them to the astonishment of the whole earth. So I come again to his own words, fo. 13. viz.  
Seventhly, I dare not (l) use any unlawful means to ease mine 
The Author.  affliction, I know no better way than by (m) humiliation and prayer to God, for a sight of those sins whereby I had provoked him to wrath, and for grace and true repentance for the same, and remission by the merits of my Saviour Jesus Christ. And then to apply myself with all diligence to all lawful means to remove them; yet I am not to put too much (n) confidence in them, I could never yet find any benefit by (o) impatience under the hand of the Almighty, I have found more afflictions procured thereby, and I am assured that the Church and children of God never lost by their (p) patiented suffering.  
What this man (l) dare not do, I am sure as yet we have not 
Answer.  done, as hath been plainly proved, albeit he secretly involves our rebuke, in his dare not. For as not he, so no man can prove a petitionary way unlawful: and other means then humble petitions and modest solicitations there hath been none used by us, (excepting that principal means of (m) humiliation by himself so much preferred, the which by the goodness of our King and Parliament hath rather been precedent then subsequent to our other endeavours.) And I verily believe men have been so fare from putting too much (n) confidence in the use of means, as that they have not given due credit to the promise of God made unto them. For how many but a while since did even despair 
* Witness every man's arming himself, and standing upon his guard. ? notwithstanding the means used. And of (o) impatience who can reprove us? what people have so easily subjected their necks to such grievous yokes as we have done? and that not for days but years: illegal taxes, impoverishing Patents, forcible impositions, popish Inquisitions, cruel censures, and bloody sufferings. And now the waters are moved, & God hath sent his Angel to cure us, shall we not stir? shall we not enter? shall we not lay hold upon so happy an occasion? if we cannot make means ourselves, we may with the lame man at the pool of Bethesda, sit still long enough: there are none so charitable (many otherwise) to make means for us. We have not with the traitorous Papists, rebelled for our oppressions, but like a woman with child patiently waited, (though in great anguish) the Lords appointed time for our deliverance, and it being come, and we in pain, may we not seek for help to the Midwife of our heavy burdens? the skilful Parliament: yes doubtless lawfully, and ready and willing are we to undergo whatsoever charge or trouble they shall enjoin and put upon us, so that we may be eased, and acquit of our abortives. And as never any through (p) patience in obedience to Gods will, hath in the end been damnified: so I am confident we shall not; but on the contrary be greatly benefited, for he that hath begun the good work for us, will not fail to perfect it. And so I come again to mine Authors own words, fol. 13. viz.  
Eightly, as I know that Gods (q) decree in his determination of 
The Author.  judgements shall be fulfilled, so I am confidently assured, that when the time of his deliverance is come, all the power and subtlety of the devil and his instruments, as they shall go no further than he hath limited them, so they shall not hinder him from taking off his rod when he pleaseth. For he is able to bring his will to pass by means without (r) means, and contrary to means, rather than his children shall not have their due relief. The (s) Sea shall part, the earth shall open and swallow up their adversaries; or fire shall come down from heaven and destroy them. And this may (t) comfort Christians, that God reigns and rules as King in heaven, the cause of his Church and children is his, and he beholds and governs the inhabitants of the earth, he hath the hearts of all in his hand, he can turn them or overturn them when he pleaseth for the good of his: when our ways please him, he can make our enemies be at peace with us, and the same hand to heal us that hath wounded us, it is he only that can make men to be of one heart, and one mind, and to make all things to work together for the best of them that love him.  
There is nothing here but what is truth; Only to me he seemeth 
Answer.  subtly to insinuate, that because whatsoever God hath (q) decreed cannot be altered or averted, we must therefore sit still and do nothing, like those desperate wretches, who say, if God hath ordained me to be saved, I shall be saved; if he have appointed me to be damned, I shall be damned: what can I do? But this ought not so to be. It behoveth us in the morning to sow our seed, and in the evening not to withhold our hand, to be diligent and constant in the use of all good means, omitting no opportunity, for who knoweth whether shall prosper, this or that, or whether both shall be alike good? Eccles. 11. 6. we must do our endeavour, and refer the issue to God; who doth all things after his own good pleasure. True it is, that God can save (r) without means, and by contrary means, but he seldom or never doth either, unless means be wanting, or that in case all means being used, have failed; then in a case extraordinary he will show himself glorious for the deliverance of his Church, to get himself a name that his enemies may be astonished, and his people encouraged to trust in him. Such was the deliverance of Israel out of Egypt: and the blind man's receiving sight with spittle mixed with clay. But when the Israelites came to enter the promised Land, they must use the means (the sword) for it, if they will have it: although they could not divide the Sea, yet they can fight: And because they are afraid and will not fight, they shall wander forty years longer, and perish every one that was unwilling. God could as easily have slain the Canaanites for them, as he did the Egyptians, and so at once have given them possession, but he would not, the purchase would have been too cheap: they would not have valued the prize. And therefore when they come to win that strong City Jericho, they must take pains, and apply themselves to means, though it be but walking and sounding on Rams horns. God doth not make miracles his every day's work, though truly we may say to his glory, that of late he hath daily showed miracles amongst us: But for the most part they have been by his blessing through the use of means, though weak and mean; and therefore let us not be idle, but still be doing. Mine Author appeareth plainly to be of their mind (at least his arguments tend to that end) who say, 
* And others, who thank God their hand is to none of their petitions, or to the Protestation.  what need we trouble ourselves to petition, is not the Parliament wise enough? do they not know what they have to do? Yea undoubtedly, better than we can teach them; and without question they are most wise. Yet (under favour) I believe not so fully wise, as altogether needless of instruction and advice: And though most understanding, yet not so perfectly knowing, as not to stand in need of information & advertisement. I have known parents hearken unto children. And Eli that old Judge of Israel advised with & harkened unto young Samuel, 1 Sam: 3. 17, 18. but this by permission. My Author's persuasion, wherewith he laboureth to have us do nothing, but fit & expect miracles from heaven, is much like that I have read of a certain Jew after Christ, who because God in old time had miraculously brought the Jews by the hand of Moses through the Sea, persuaded the people that God would do the like for them by him, and so brought most of them to perish miserably in the waters: Even so this man infers. As if because God can do such mighty things as he (s) reckons, and hath formerly by his marvellous power delivered others, & us also, as in that Gunpowder-plot of the Papists, miraculously and absolutely without us, that therefore he will do so now. But have we not found, and God by proof hath caused us to know, that if we had been thus minded, we almost all, before this had perished? For the rest of his eighth assertion, that it may (t) comfort Christians, that God reigneth in heaven, rules in the earth, taketh the cause of his children to be his, etc. and turneth all to the best of them that love him, I acknowledge. But as it may serve for comfort to God's Church and people; so may it serve for terror and discomfort to all that are his enemies, and oppose his Church; for God is a most severe Avenger of their wrongs. And so I come to my Author's conclusion, fo. 15. viz.  
To conclude, I hope by this time you have received full (v) satisfaction, 
The Author.  why I have refused to subscribe. Yet let me (w) assure you, that if the Parliament shall think fit to alter that government, I dare not in conscience and duty to the Protestation, refuse to be governed by it.  
And now mine Author thinks that by his slight sophistical 
Answer:  arguments he hath (u) satisfied the whole world for his non subscription, hoping by this means also to dehort many others. And truly amongst the ignorant, squinteyed, and neutral, his assertions may much prevail, and his Pamphlet have more faith from them then the Bible. But to the judicious, zealous, & more quicksighted, he very obviously discovereth himself for an enemy, and one much to be suspected, insomuch that we may justly say to him (for all his fair pretences) as it was sometime said by Joram to Jehu, Is it peace, I. W.? yet there is hope of him, for in his close he (w) assureth us that if the Parliament shall alter the present government, he will in conscience and duty submit unto it. Indeed it is well spoken at last, and in charity I will believe what he hath spoken. Yet my opinion is, that his obedience will be more of necessity then good will. For how can he, or any man, freely and with affection yield obedience to that government which he never willed, or desired: and that he desireth no change or reformation (albeit the present estate of the Church is most corrupt) is apparent by his applauding and servant pleading for it, and his strong opposition against those who seek the alteration of it. And so I come to his persuasion (as I may term it) annexed to his conclusion, fol. 15. viz.  
Be confident that not only my prayers, but my true (x) endeavours 
The Author.  have been, and by God's grace shall continue, for Reformation. I know (y) God hath suffered many of his dear Saints and children to fall into great and heinous sins and offences, yet when he hath duly chastised them, after true repentance he hath made them greater instruments of his glory, and the good of his Church, then in former times they were.  
Here he showeth mighty (x) zealous for reformation: but if he 
Answer.  mean that Reformation 
* In the Church.  I do, I cannot be so confident as he bids me; my reasons are demonstrated in my last words above. But I conceive he intends some personal reformation either in himself, or the Bishops, and so his succeeding words do imply. I (y) know God, etc. because there he speaks that though God hath suffered him or them the 
* Did not a Bishop or his Chaplain frame the book? without question he is a Bishop's Minion, one that hath been confirmed by them, or received some other ghostly gift from them.  Bishops, as his dear Saints and children to fall into great and heinous sins, yet when he hath sufficiently chastised them (as now his rod is upon them) after their true repentance he will make them greater instruments of his glory then ever. Well I together with him do pray (if God so will) for this reformation in them. But in the interim I shall be in travel and never at rest, until that long wished for Reformation in the Church be accomplished. For I desire not to stay till they be reform and made such glorious instruments, lest it never be, and that God hath no such love unto them, for they have hated his truth, and loved lies. And thus do I accede to his following words, which I may justly term an anticipation, as is manifest, fol. 15. viz.  
I must (z) expect for this, as well as the rest of my endeavours 
The Author.  for (a) truth and peace your usual jeers, scoffs, and censures, of reprobation, and the like: but my comfort is, that God knoweth (b) who are his, and who are the true friends and enemies of the Church and State, and that I have sincerely discharged my conscience, according to that weak talon I have received in obedience to the (c) Protestation for the good of both.  
Being conscious of his own merit, and justly fearing reproach 
Answer.  and hard censure for this his work, he cunningly prevents them at whose hands he expects it; telling them, that he (z) looketh for nothing else from them for all the good he hath done, as if his work was rather worthy of praise then contumacy: and if he was reviled, it was for (a) truth, and peace, and not for any evil or hypocrisy, either in his actions or ends. Thus audaciously (like a Pontifical) using the just man's plea for his unjust attempts. But that God who knoweth both (b) who are his, and who are the Church's friends, and foes, knoweth the secret wind of his heart; and if he be contrary minded, will in due time discover him. And touching his obedience to the (c) Protestation, let him that readeth consider. I will not judge him, there is one that judgeth him, his own conscience, but I refer him to the single eye of all men. And so am I come to his final confirmation, or vindication of his uprightness and innocency in these words following, fo. 16. viz.  
If therefore you shall remain still mine adversaries for so doing, 
The Author.  peradventure I may for a while longer 
* Note that he speaks as if he was in some durance or trouble,  suffer, yet it shall comfort me it is for well (c) doing: whereas, (e) when ye shall (d) suffer as evil doers, you may (without timely repentance) everlastingly perish in the gainsayings of Core: For though (f) hand join in hand, God will not suffer the wicked to go unpunished. If you find any material error herein (g) inform me, and (i) convince me thereof, and I do (h) assure you on the faith of a true Protestant, I will endeavour reformation: the like I do commend unto you hereby, and expect the same from you as a trial of your (k) profession, the which I shall plainly (l) discover, if wilfully you (m) continue and persist in a known error. And so I bid you farewell. Farewell.  
Here is nothing observable, but a self (c) justification, still labouring 
Answer.  to persuade the people that his refusal to join in petition against Bishops, and for the public good, hath been in tenderness of conscience, and that therefore whatsoever he doth undergo either for that or this his work, is for well doing: thus secretly at last (as well as in the beginning) endeavouring consent even unto imitation, from the weak and simple, through a vain conceit of his conscionableness in religion. Touching the Petitioners (d) suffering for what they have done, I say as he doth, (e) when they, or any others in the like case, for that cause shall suffer as evil doers, they may without timely repentance perish in the gainsayings of Core. But in what they have done, they have well done and not evilly (nor doth he prove the contrary) and therefore if suffer they should, they cannot as evil doers, far then are they (for this) from the danger of perishing with Core. As far may he be, for he speaks more like one of that gainsaying congregation. It is most true, that although (f) hand join in hand, the wicked shall not go unpunished: let him therefore be warned, and not take part with the ungodly: for the wicked and all that forget God shall be turned into hell: Psal. 9 17. Then my Author promiseth upon (g) reformation of any material error, to endeavour reformation also. I hope he will not deny, (if he do the world will justify) that, to maintain that by 
* The Author's errors denoted.  colour of his Protestation, which he is thereby bound to oppose, and by all good means to seek the abolition of, is an error material and condemnable. And further, that to vilify and inveigh against those that in pious discharge of their conscience and Protestation, have endeavoured the Parliaments security, and a reformation, and likewise by cunning craftiness, and sophistical arguments, both to dissuade others from doing the same, and to animate and confirm other some in their indifferency, lukewarmness, and neutrality, to the great dishonour of God, their utter shame and souls-hazard, are errors of the same nature; all which my Author by his book hath done: But I hope being now informed, he will repent of his first work, and forthwith fulfil stis last (h) promise. But he must withal be (i) convinced of these his errors; The same objection hath the blind Jew, concerning Christ, against all the testimony of holy Scriptures: and it is the work of God to convince the conscience, and not of man. And so I will leave him, expecting better fruits of his (k) profession, for by his fruits he shall be (l) known, according as he doth (m) persist or desist his errors. Only I would as a friend advise him, nay as a brother entreat him, not to resist the known truth, nor wilfully to shut his eyes against the light, lest he be found a fighter against God, and so perish suddenly in the way when his wrath is kindled but a little against him. Let him weigh well what I have said, and the God of all knowledge (if he see it good) give him understanding in all things.  
Vivat Rex, vigeat grex, valeat Lex. Amen.  
Thus according to my poor ability have I answered particularly all his Assertions. For whatsoever he hath written is but barely affirmed by him; He hath neither positively nor by consequence proved any thing: Sophistry and colour of Conscience, are his strongest Arguments.  
Some were persuaded with the things that were spoken, and some believed not. Act. 28. 24.   

THE YOUNG MAN'S ANIMATION TO THE building up of ZION.  
Now my desire is to write something for the encouragement of my Brethren and companions, that as they have begun, so they may go on to further by all good means the building up of Zion. And chief I writ to the young men, for they through the might of God, have done worthily; they have indeed excelled their Ancestry. And I had as much need (if not more) to write a word of comfort to the old men, for I think their hearts are even dying, if not with Nabals already dead within them; But to all of them both old and young, it may be the dead may hear and revive.  
WHen Cyrus King of Persia had made Proclamation for the return of the Jews, and for the re-edifying the Temple of the God of heaven at Jerusalem, it is said that the chief 
* Mark old men.  Fathers amongst them, and the Priests and Levites, risen up with all them whose spirit God had raised to go up to build the house of the Lord, Ezra 1. 1. to 5. In which words you may observe, it was not the great men, and the Church men only that risen up to build God's house, but all others also, whose hearts God had moved unto that work, were they old or young, rich or poor, bond or free, of what degree or condition soever, and we find none of them prohibited neither by the King, nor by any of their own heads or Governors. Be not then my brethren, discouraged, or dis●●●ded for any reproaches or invectives of railing Rabshekehs, or jeering Sanballats, and Tobiahs' the enemies of the Church of God: Nehem. 2. 19 and 4. 2. let not your hearts be faint, nor your hands weak, for there are more with us then against us. The hand of our God is upon all them that seek him in goodness: but his power and his wrath is against all them that forsake him. Ez. 8. 22. yea though Rehum the Chancellor, and Simshai the Scribe, (the great popish Lords, and popishly affected Officers) with the rest of their companions, Ezra 4. 9 do consult and combine, yea and misinform the King too, calling ye the Rebellious City, ver. 12. that the work of reformation may be hindered, the house of God still lie waste and defaced by our popish adversaries; yet it shall go on, the God of heaven shall prosper us, and therefore let us his servants rise up and build: be still diligent in the use of all good means; and as for them, they have no portion, nor right, nor memorial amongst us, Nehem. 2. 20. When the people of the Jews laid the foundation of the second Temple, at Jerusalem, many of the ancient men that had seen the glorious fabric of the first, wept to consider how inferior the last was unto that of solomon's, Ezra 3. 12. But blessed be God, we shall have no such cause, for if our Ancients, who have know the first structure of our Temple, (the first Reformation in King Edward the sixth, and Queen Elizabeth's days) are not more blind than aged, they shall (if God be pleased so far to honour them) see the second frame of our Church, (this Reformation now by God's good hand intended) far more excellent beautiful and glorious than the first: but I doubt many of them will rather weep then rejoice at at; for than will they be like fishes drawn out of the waters, not able to breathe, though brought forth into a more pure element: for their great Idol the Service Book being taken away, how shall they pray or serve God? Howsoever ye young men, ye glory of this dull age, (my brethren and companions) be ye merry and rejoice, yea shout for joy, for the day of Redemption draweth nigh. The Lord hath brought again the Captivity of Zion, he hath done great things for us, whereof we will rejoice, Psal. 126. 1. 3. Come then let us go up to the Mountain and bring wood (our prayers, and petitions, our care, cost, and pains; yea, and if occasion be, our arms, Nehem. 4. 17, 18.) and build this house; for the Lord will be favourable in it, and he will be glorified, Hagg. 1. 8. Therefore be now of good courage, O Zerubabel, (O Princes, O Worthies of Parliament) saith the Lord, and be of good courage, O Jehoshua, son of Jehozadek the Priest, (ye true Ministers of God) and be strong all ye people of the Land (ye masters and servants) saith the Lord, and do it: for I am with you, saith the Lord of hosts, according to the word that I commanded you when ye came out of Egypt: (When I called you this Parliament, and ye came out of prelatical tyranny, Popery, and Superstition, when you solemnly vowed before the Lord against it.) so my spirit shall remain amongst you, fear not, Hag. 2. 5, 6. And the glory of this last house shall be greater than the first, saith the Lord of hosts, at the 10. verse. Fear not therefore, nor be weary: only be strong and very courageous to observe and do according to all that the true Moses (Jesus Christ) hath commanded you, Josh. 1. 7. The great mountains shall become plain, Zach. 4. 7. and the swell of Jordan shall down, and ye shall go over, and drive out all your enemies, and enjoy rest and peace again. And Babylon shall fall, even that great City Babylon, that hath made all Nations drunk with the wine of the wrath of her fornication, and the Kings of the earth to commit fornication with her, Revel. 18. 2, 3. Be therefore neither dismayed, nor afraid, but down with her, down with her even to the ground, that there may be no more remembrance of her. Blessed shall he be that doth reward her as she hath served us. Blessed shall he be that taketh and dasheth her Brats against the stones. Psal. 137. 8. 9 Sic sit. So be it.  Si Deus nobiscum, quis contra nos? 

To the Neutral Atheist, or Atheistical Neutral.  
HAlt no longer between two opinions, lest with Absolom, as unworthy the earth and unfit for heaven, you be suddenly taken away by some exemplary judgement; If the Lord be God follow him, if Baal be God follow him; If Christ be the Head, honour him; and if the Bishops be Head, honour them. Be not so easily removed from the sound form of doctrine, received from Christ Jesus by the mouth of his Apostles. Whosoever speaks not according to this word, it is because there is no light in him. Isa. 8. 20.  
Magna est veritas, & praevale●●t.  
FINIS.