REBELLION STRIPPED AND WHIPPED, THROUGH All its Principles and Pretences; From the first to the last.  
By way of Appeal to the Consciences of the City of LONDON in particular, and the whole Kingdom in general.  
In the behalf of his most Sacred MAjESTY, and the Church now trampled on by Traitors.  
Pro ARIS et FOCIS.  
Printed in the year. 1648.   

To all truehearted Englishmen, of what degree or quality soever, especially to each particular Citizen of London.  
Courteous and friendly Reader,  
FOr so my believing charity persuadeth me to style you, although my mean and inconsiderable deserts cannot hope to lay claim to the title;  
As it is a certain truth for our comfort, that man's passive extremity, is God's active opportunity, deliverance then stepping in, when in our apprehensions we are past hopes of being delivered; so it is as necessary a truth to be practised, that when Kingdoms, Cities, Families or friends are most passive under the extremity of accumulative miseries, threatening ruin and desolation; then to be most active in our assistance, counsel, and to our power, deliveranco. Such like thoughts as these possessing me in these unhappiest of unhappy times, wherein a generally-feared destruction hangeth over our heads like a sharp pointed sword, only by a small thread, persuaded me with the poor widow (my abilities not being able to bestow more) to cast in this my following mite; and if it shall (though in itself worthless) prove by the concurring operation of God's Spirit upon the hearts of men, in the least manner, instrumentally contributory to the reformation of some information of others, and a desired restoration of the whole Kingdom in general, the City of London in particular, where I received my first birth and being, to their ancient honour, and former truth and peace, return your thanks to the Lord of heaven and earth, the fountain of all Mercies, and pray for the Eternal happiness of  
Your real friend, Countryman, and fellow Citizen, Rexophilus Londinatus Christianus Protestans. Maii prim. 1648.   

— Ne inutilis olim  
vixisse videar—  25 Proverbs 11. A word spoken in season is like apples of Gold in pictures of Silver. 122 Psalm 8. For my brethren and companions sakes will I now say, peace be within thy walls.  

WHen the Hebrew-tongued bells sadly invite the Charitable assistance of others to a pacification of that rebellious Element, Fire, 

Hebrew Letters must be read backward.  
A Custom in England to ring bells backward when houses are on fire.   destructively active beyond its legal bounds, and a reduction of it to its proper centre and due obedience; who will not (unless some whose preventing care is little about their own, and careful pity less employed about others ruins) willingly contribute their quenching pains? Nay, who (except others as miserably destitute of honesty as wealth, whose strangely malicious minds repine at the fruitful industry, smiling prosperity of others, and whose irregular expectations hope to supply the defect of their own wealth, and boy up their almost irrecoverably sunk estates, by a generally concurring destruction) will not subscribe to a voluntary demolition of their proper and more peculiar buildings; only to anticipate the devastation of others by that merciless raging tyrant?  
When the angry winds begin to vent their spleen, and the passive surges which not long before were united into one only unfurrowed face, like slaves forced to a degeneration, are compelled by those powerfully Commanding Masters, into high swelling frowns, and deep-furrowed wrinkles, thereby menacing ruin to all floating travellers in that uncertain watery region; Will not then all obliged, and resolved guides, Vela moderantes per aequoris undas, unless some who with too much ease can change engagements of public preservation, into permissive if not active resolutions of desolation, or others whose winding limbs embarked on gainful private hopes, or aguish losing fears can comply with every rolling wave, thereby in vain expecting in a Flyboat of neutrality to swim safely to a self-securing shore; will not all except such, consult a prevention of such a universally-threatened destruction?  
My dearest Countrymen, England hoc momento temporis (O that Fame could give my Pen the lie! but alas, alas, experience already hath and still doth afford us too too certain grounds evidencing its truth) is at this very day become a sad parallel of these preceding lines; England not long since famous abroad, happy at home, even beyond (si foelicitatem noverit) desire of additional happiness, for its united domestic structures; I mean its Monarchical government compacted into so sweetly agreeing, 
* King, Lord and Common in Parliament  disproportioned proportion, that setting aside those Concomitantes Regnorum devastatores, those destroyers of men and Kingdoms, Ambition, Envy, and Sedition, which blind the judgements sight, enforcing it to a partial (if not an envious) construction of the best things) the most prying eye could not discern the 
* Poorest men.  humblest stone remedilessly pressed by an oppressing 
* Rich persons.  Superior, or highest advanced pinnacle proudly scorning inferior subjected materials without a check from the master builder, I mean the established law, whose enlivener fonsque origo, is our Sovereign Lord, King Charles, etc. Sine quo nulla nova fuit est Angliâ lexque erit.  

Jeremiah, 9 chap. 1. v.  This England quis non talia scribendo lachrymarum flumina mittet? who can forbear wishing with the Prophet, That his head were full of water, and his eyes a fountain of tears to weep for his Native Country? by the beginning Sparcks of an unfortunate Northern firebrand (strange it is, that so cold, and almost benumbing a climate should yield such nimbly-devouring fire) intermixing in its consuming progress with unnaturally connaturalizing materials, by degrees grown almost into one entire flame.  
This winged Vessel truly styled Europe's Sovereign, whose swelling sails not long since were filled even to envy, and admiration of all round about her, by long continuing, uninterrupted successful gales; At last by the enforcement of rigid necessity, justly steering its powerfully commanding course for its command proceeded from a 
* Commission from his Majesty.  Just power, near the 
* Scotland.  Caledonian waters, met with some surly opposing gufts, high-working ambitious and rebellious waves, which not wanting a concurring assistance, and encouragement from other mutinous spirits (strange it is that children of the same womb should rend the very bowels of their natural parent upon the unreasonable invitation of aliens) accompanying the same Fleet with this Royal Pilot, denied to strike sail, or express obedience to his lawful commands: Which strange and unnatural opposition increasing like snow roul'd from place to place, even to a monstrous heap (by the senslesly assisting and furiously active hands of such persons) was soon, howsoever dissolved by the favourable breath, and gracious condescensions beyond expectation of the Royal Commander; himself, as it seemed, having a breast more affected with the loss of any under his command, however in their obedience repugnant, although I cannot but confess, that many of that Nation were, and by their loyal words and deeds than did express themselves repugnant to such a repugnancy, than with the loss of part of his Commanding power. Soon after which these two unequal opposites met in mutual embraces, and a pacification; and because their reciprocal agreement was confirmed by the agreeing suffrages of the supremest Court, I will here silentium tenere, restrain my pen from being further inquisitive, Whether or no it was an act lawful, and that warranted also by religion, reason and law in them, not only to deny obedience unto, but oppose the commands of their lawful (for now my expressions shall be plain to the apprehensions of every one) and Native Sovereign; or Whether it were not an action absolutely necessary in their Prince, both in respect of religions, reasons, laws, and his honour's vindication to demand a reason thereof, and that not proving satisfactory, to oppose such an opposition.  
However I shall be bold to add thus much, that if amidst the troubled waters of another Nation, England then labouring with the almost unavoidable effects of a long continuing peace (a supine security) with its adjuncts; as erroneous practices, oversights, miscarriages in some particular Ministers of State, as what Nation can plead a total freedom from some intervening corruptions and Justice-perverting instruments? If by the additional aggravations of these Errors and mistakes by the Ambition & faction of some, who the better to facilitate a progress in their own designs, loudly spoke to the undistinguishing multitude, that such deviations from particular laws, were but intentions (but upon what rational ground I know not) of subverting the whole frame of the Law. If such like storms in England proved furthering instruments to purchase them a Calm, and a Serene Kingdom; If they beyond a probability of former hopes in this very opportunity of opportunity, obtained their own desires from the unparalleled favour of their Sovereign; It were to be wished that they then had rather remained satisfied with the possession of so much happiness, returning to God, the fountain of all blessings, thankfulness for so great a mercy, studying expressive gratitude by obediential and loyal actions to their Prince, for such gracious manifestations, than like fanatic people, who hawing miraculously quenched fire begun in their own houses, and thereby prevented a menaced ruin; Not satisfied therewith (as if the misery of others could add perpetuity to their procured happiness;) cast fire-balls so long into their Neighbour's dwellings, until in it its furiously-devouring race it return where it first began; Which, if God for ingratitude, and other concomitant sins, as he is just without respect of persons, should in the revolution of future time permit; what mercy (although his mercy is above his justice) can they with confidence hope from him, who with so much neglect, I had almost written, impudence, have slighted his favours? Or what pitying assistance can they expect others should show unto them, who never supposed themselves contentedly happy in their own particular interests, until they had endeavoured, nay effected the general unhappiness of others?  
Deus necessitatis causam talis avertat oro;  
O Lord prevent the occasion of such a necessitous assistance.  
Further, all things considered, rather than expose themselves to future hazards, it might have been, and still may be a consideration worthy their thoughts, a little praevidere, Whether or no in after ages, when hot fiery disputing passions shall be lulled asleep, when men's embittered spirits shall by well poyzed impartial judgements be stopped from irregular verbal excursions, when private interests shall freely and unanimously resolve themselves into the generally real good of the public, Whether or no then their Successors reflecting upon such past actions, and their Circumstantial means also made use of, probably may not both in their private discourses esteem, and in public general Counsels censure, their favours, 
Examples to this effect, our Nation hath many, and it is believed theirs is not without some few precedents.  or if they will reformation, or rather alteration in government (Now freely theirs by the voluntary and graciously Confirming grant of his Majesty) to be but the enforced issue of griping necessity, and the purchase of a menacing brandished Sword, and because so enforced, resolve them as Null; and therefore for the Prevention hereof, that in the judicious balances of after times they may not (to their lasting dishonour) be found too light. It had been, and as yet may be a well becoming policy in them to be fruitful in succeeding actions of loyal thankfulness; Estote prudentes praestat, esse Promethium quam Epimethium; Too late penitential experience is but a sadning mistress.  
Therefore to this purpose before the hourglass of such an opportunity is irrecoverably passed, and its sands quite spent; It were a seasonable wish that they would take into their serious considerations, even their own loving Compellation and title of Brethren, and indeed we are no less, having one political Father the King, who is amborum pater regnorum, to whom we own obedience by the law of God, and the lands, which being undoubtedly true;  
That they would make good that title by affectionate fraternal actions expressing themselves brethren, Affectione real activaque non titulari solummodoque professione.  
That their deeds speaking the language of enemies, like Cain's dealing with Abel, may no longer contradict their tongues expression, Ceremoniously, if not treacherously terming us brethren, that they Sub specie fraterni nominis, as hitherto we have had grounds to suspect, may with more facility deceive the credulous, and the rather now because it is murmured abroad, that England's present miseries, by their fight and Covenanting assistance have received much addition; It concerneth them, non verba solummodo, sed facta dicere, for non prosunt verba quum contraeria facta videmus; Therefore it were to be desired, that they would obey the command of Christ, to differ no longer, nor fall into new fractions, or further factions, because we are brethren. And to this purpose it is expected as well for their own vindication (I mean not the whole Nation, for many thousands therein have made good their constant loyalty to their King really, not verbally, but all such in that Nation whose consciences cannot but whisper themselves necessarily concerned in such a vindication, as requested, for their brethren's assistance, that they would really and positively not with intermixed, uncertain distinctions, doubtful expressions, ambiguous terms, which like wax from the Seal, may be apted to any construction, thereby owning the Jesuit (whom they seem so much to detest) for their Parent; but on the contrary, that plene planeque sine equivocatione, without mental reservation or premised evasion declare: and because mera declaratio sine actu inutilis & otiosa, words in such a case are eyrie nothings, accordingly to act, for the restoration of our Protestant Religion to its generally practical purity, unity and uniformity; his royal Majesty, their and our dread Sovereign, now (horresco scribere! a restrained Prisoner) to his royal Prerogative and Rights by the Law of the Land, justly and undoubtedly manifested to be his: his Subjects, singulatim, and their fellow Subjects, to their ancient Liberties, Proprieties and Immunities, by the same Law really theirs; and in the conjunction of such loyal affections, and really performed actions, the three Kingdoms to an entire Peace and undeniable Truth, according to the truest construction of their own solemn League and Covenant, which being by their contributed assistance forwarded to a perfect consummation, we shall return thanks to God for his exceeding bountiful expressions of such a mercy and gratification to them, as Instruments conducing thereunto; hoping that we shall not need to put them in mind, that our hopes only are, that such kind of auxiliary affections will proceed merely out of loyal affections to his Majesty, and love to us their Brethren, and not from an intent commandingly to incorporate themselves into England's Privileges, Freedoms, Honours and Wealth; therefore at present shall have no occasion to acquaint them, that England's birthright will not be sold upon unequal terms, to this purpose.  
O thou God of all Spirits, grant to them and us thy assisting grace, that we may obey thee O Lord, who art the King of heaven and earth, in all things, for thy own sake, according to thine own rule, and King Charles our Sovereign, thy substitute upon earth, for thy sake, that so all of us guided by one Law of truth, thy will reveiled in thy Word, governed by him our King according to the truth of Law established, and all our multiplied sins against thee being pardoned, treason and rebellion against his Majesty buried in an unrepealable Act of oblivion, we may for the future live in piety and godliness towards thee our God, in obedience and loyalty to his Majesty, in unity, peace and concord (like Brethren) one among another, Amem, Amen, Amen.  
But I return to England, which still remaineth passive under a tyrannically wasting fire, and like a Ship still tossed to and fro by raging tempestuous winds; it's true Religion by Law established, it's really fundamental Laws, respecting both Prince and People, his just Rights, and the Subjects most certain and generally contenting Liberties approaching near to a dissolution, though not a destruction, (for magna veritas & prevalebit, the gates of hell shall never be able to prevail against truth) being ready to sink into an Aristocratical boundless, or anarchical bottomless Sea: Therefore (my dear Countrymen) that I might not appear like an uncharitable Traveller, passing thorough a Town contracted by fire into one flame, without observation, pity, or according to my present poor ability, some assistance; or that I may not seem careless to sail by a distressed Vessel, lost almost in the deep, by the violent beat of seditiously conspiring waves: I have here contributed some buckets of water towards the asswaging of this devouring fire; sent some assisting necessaries aboard the Kingdoms sinking Ship: In doing whereof, if my zeal to the Protestant Religion, loyalty to my Sovereign, love and fidelity to my native Country, affection and approbation of the well composed Laws thereof, compassion and pity to all my misguided, misinformed and seduced Countrymen, shall expose me to censure, condemnation, nay death itself, I am resolved, by the help of God, in whom alone is my confidence, with the Apostle, into whatsoever condition I shall be cast, therewith to remain content, esteeming it dulce & decorum pro Religione, Rege Patria legibusque Angliae mori.  
Now because it concerneth all who raise buildings, not so much to catch the eyes-observance with insubstantial shadows, as to remain lastingly serviceable, to lay a sure foundation, lest that declining or by opposing force, enforced to a removal, each particular superstructure meet with the same ruin, and suddenly sinking-fate: my intent therefore not being for procuration of popular eyrie applause, but information and reduction of those into the good old way of the Christian Protestant Religion, Reason, Law and Loyalty, who through ignorance and misinformation have been made pedes instrumentales, the feet by which the Machiavilians of these times have walked on towards the end of their designs; manus complicantes, the hands with which Politicians have framed their Engines for an enforced alteration of England's government; without whose assistance their plots would have proved but like statues without motion, or abortive Births, dead in the very womb: those I mean whose intentions at first never aimed at a total change of Government, by a diminishing, though in a petitionary, much less a bloody compulsive way, his Majesty's royal Prerogative and just Regal power; but having been abused through specious pretences of Reformation, have been ignorant instruments of England's unhappiness.  
As for the Initiatours, Contrivers, Plotters of this rooting design, who begin at the end thereof, and accordingly have in England, per fasque nefas, endeavoured the attaining their ends, levelling all ancient bounds of Regal Prerogative, just Parliamentary Privileges, private men's proprieties and liberties, digging so deep in quest of the fundamental Laws, that they have arrived at the Antipodes, and yet after six year's endeavours, are as far from finding that fundamental vein, as they were when their bloody designs opened the first vein in the Kingdom's body: I cannot expect a smooth face from them expressing favour to these lines, or remain satisfied with what is written, therefore I shall only pray for them, that the God of heaven would open their eyes, causing them to see, how with Jeroboam, they have not only sinned themselves, but caused many thousands in England to sin, and grant them repentance and pardon for all their accumulative offences, before they go down to the grave and be seen no more.  
I shall therefore fundamina ponere, leaving discourses of the necessity of a Nationall government, the antiquity, rationality and precedency of Monarchy, beyond any other form, the comparative excellency of the English Government, in respect of others, practised and bearing the same title, the Press having been already fruitful in Writings of that nature: lay down some undeniable positions and truths, ab omnibusque concessa.  
First, in respect of a Government already lawfully settled.  
Secondly, in regard of those ligamenta fidelitatis, promissory oaths, by which religious engagements we oblige ourselves to an acknowledgement of some rights due to the supreme Governor, by the generally received and practised custom of a Nation; as also to maintain such rights against all violent opposition, hindering any compelled diminution or alteration of the same, by any persons whomsoever.  
Hoping that in the result of all, nemo Christianus contra Religionem, nemo Anglicina contra leges Angliae, nemo sobrius contra rationem, nemo fidelis contra Regem, nemo Pacificus contra pacem durabilem contendet, that all true Protestants, rational men, faithful Subjects, lovers of their Religion, King, Country and Peace, will condescend to what hereafter they shall find propounded.  
Therefore by the way, first, let me request all such, whose thoughts cannot but speak themselves interested in these lines, to lay aside all prejudicated opinions, both of myself and others, hitherto practically different from them, prejudice being like a partition-wall, which will hinder the judgements yielding to what is proposed and really made good to be Reason, Religion and Law.  
Secondly, that they would banish from their breasts that Rebel to Religion and Reason, a too confident tenaciousness of their own opinions, not because in their appearance they still continue undoubted truths to their approving judgements; but because the past insinuating Declarations of some cunning, Politicians, and rhetorical Jesuitized persuasions of others, have consonant to their particular erroneous maxims, and pre-resolved upon designs urged them to a former practice of unjust and unlawful actions.  
Thirdly, therefore that they would cast away that desperately ruining resolution of potiùs malè currendo crimina criminibus addere, quàm errorem confi teri recurrendo, veritatemque veritatis causa propugnare, being rather willing to continue slays to the commission of additional sins, then by repentance become triumphing Champions, for the sincerity of truth; when as it is far greater and better policy humane and divine, by repentance to return into the way of truth, then by a continuing progress in erroneous paths, to expose themselves to a possible ruin here, and destruction hereafter: Besides, the whole current of the Scriptures every where speaketh mercy and pardon to the penitent (an argument in my judgement sufficient to induce all thereunto against contrary suggestions of the world and the Devil; nay, 
Ezek. 18.21. to the end.  the very end of Christ's Birth, Death, Resurrection and Ascension only proclaim an invitation of sinners to come unto him, promising them pardon and salvation: Now therefore if that any one in this respect shall turn away his ear, neglecting to hearken to the Charmer, charm he never so well, let them take heed that that place of Scripture, Zech. 1.4, 5, 6. prove not an evidence against their obstinacy, and the complaint and threats of our Saviour in Mat. 23.37, 38. concern not them; O Jerusalem, Jerusalem, which hast killed the Prophets, and stonest them which are sent unto thee, how often would I have gathered thee together, as a hen gathereth her chickens, and you would not: Behold therefore your habitation shall be left desolate.  
From which heavy judgement, O thou preserver of men, keep and defend us all.  
But I proceed to lay down my first fundamental positions, in respect of a Government already established.  
That all violent and irregular alteration of Government, contrary to the fundamental customs and constitutions of every respective Nation: First, if it receive its original from the supreme Magistrate, and pressed upon the people, hath always been branded with the names of tyranny and oppession; nor have such sins, (although the Word of God permit not Subjects by arms to rebel against him) passed unpunished oftentimes here in this world; however, without repentance, cannot escape in the world to come.  
Secondly, if violently streaming from the seditious, compulsive combination of the people, without and against the supreme Magistrates consent, hath ever been stigmatised with those odious titles of Rebellion and Treason; whose just rewards are death here, with a successive never dying infamy, and unless the mercy of Heaven interpose, the eternity of death hereafter.  
Therefore for the avoiding of Tyranny and Oppression on the one side, preventing of Treason and Rebellion on the other, with all those bloody issues and ruinous effects flowing from thence, tanquam a fonte sanguinolento, and consequently those punishments which tanquam undae sequuntur undas, tread on the very heels of such offences.  
It must necessarily be granted an undeniable truth, that obedience indispensable is due from every Subject of what degree soever, according to the qualification of the persons, unto all Laws (not opposite to the Law & Word of God) made & confirmed by the supreme power of any Nation; and that these Laws, according to reason, aught and must remain in full force and virtue, until the same lawful power, which first gave them the power of a commanding law, shall repeal and nullify them: That all Christian Subjects do or should yield obedience to Kings personal, and the Law his virtual commands, if not derogatory to the Law of God; not only because the King, quatenus Rex, or the Law, quatenus Lex tantùm, commandeth the same, but because in his Word he hath laid a precept upon us, both in the fourth Commandment, and in Rom. 13.1, 2, 3. where he enjoineth every soul to be subject to the higher Powers, etc. and 1 Pet. 2.14, 15, 17. where he commandeth us by his Apostle, to submit ourselves to every ordinance of man for the Lords sake; whether it be unto the King, as unto the supreme, etc. so that if we deny active obedience to his legal commands, we deny it not to the King, and oppose the Law therein alone, but to God himself, per quem Reges regnant, 
Prov. 9.15, 16  acting contrary to his will revealed in his Word, and the practice of Christ himself, who gave Caesar his due.  
But because peradventure a demonstration of my own judgement about passive obedience (active to Kings, having already been discussed of) may be expected, therefore that I might not leave myself to the uncertain interpretation of any:  
I profess myself an English Protestant, and therefore in the truest sense, shall not refuse the stile of an English Catholic; disavowing all heretical, idolatrous and superstitious Doctrines and Practices of the Church of Rome, and all other Opinions different from, and contradictory unto the Doctrine of the Church of England, established in the thirty nine Articles: not because it is established only, but because it is consonant and agreeable to the Word of God; the truth whereof hath been, is, and hereafter will be made good against all heretical and schismatical Opponents whomsoever.  
In particular reference to a lawful King, and the continuance of his government in peace and piety.  
I detest and protest against all Jesuitical distinctions, 
Vide King James premonition to christian Princes, and his Apology for the Oath of Allegiance, pag. 50 51, 108, 109. alibique.  destructive tenants to all Religion and Government, of power reserved in Pope or people, of what degree or number soever, whether they be a body representative conjunctìm (if a body can properly be termed a body without an head) or any particular members divisìm, under any pretence or intention whatsoever, by force to dispose of, and change the Laws of a Kingdom, depose Kings, divest them of their lawful power, dispense with Oaths, by which their Subjects stand as well religiously as naturally obliged, resist their lawful commands by the sword, persuading Subjects to follow their example.  
I acknowledge according to the truth of the Word of God, 
2 Thes. 1.4. Matth. 26.51. Matth. 9.54, 55, 56. Mat. 16.23. Book of Martyrs, 3. vol. Hom. Church Engl. & Artic.  the practice and precept of Christ himself, the examples of the Prophets and Apostles, the pattern of all the Martyrs, the generally concurring Doctrine of the Catholic Church, now in profession continued in the Church of England.  
That active obedience is to be yielded to the King as supreme in omnibus licitis, in things lawful; but if God for the punishment of a Nation should set over us a tyrannical King, secundam voluntatem pravam non rationem rectam regentem, governing by his depraved will against reason, and commanding things contrary to the Word of God, we must not by force of arms rebel against him, but rather than so (if not prevailing by Petition unto him, or escaping by flight from him) patiently submit to the loss of our lives & estates; agreeing with the ancient Christians, that preces & lachrymae sunt arma ecclesiae, that the pen rather than the sword, patience, prayers and tears, then actively shedding blood best becometh Christians: Herein committing my soul into the hands of my faithful Creator and merciful Redeemer, 
Revel. 2.10. Mat. 5.10, 11, 12. 1 Pet. 3.14, 17. 1 Tim. 2.9.  who have pronounced them blessed that suffer for righteousness sake, and the testimony of a good conscience.  
But I know the Jesuit and others (too near him in opinion, though remote from him in name) will contract their brows into a frown at this (though Christian like) asseveration and resolution, interposing many eyrie suppositions, distinctions, 
Homily Chur. Engl. Sacred royal Prerogative of christian Kings, printed Anno 1644.  and I know not what frivolous questions; all which I shall at present forbear to insert, much more to answer; because they have sufficiently been (in the religious and rational works of many learned Writers, both ancient and modern, refuted and made to appear but groundless, quickly vanishing into air.  
Beside, his royal Majesty, since the beginning of this unnatural War, having commanded nor demanded any thing (as in the sequel will appear) contrary to established Law, nor performed any action, which any other Prince as supreme might not lawfully have done, se, sobolem, leges, Regnaque defendendo: It would be a needless, and a labour in vain in me (although in my conscience I approve the same) to spend paper in vindication of a Christians passive obedience, it being a question not arising from the past or present practice of our Sovereign Lord the King; therefore without all question, at present standeth not in need either of mine, or any other his Majesty's Subjects defence: For he hath been, and is so far from commanding any unjust things, contrary to the Law of God and the Land, that he hath patiently suffered reproaches against his royal person, deprivation of his noble Consort, dispersion of his Princely Son, hazard of his own life, loss of his Revenues, with many thousands of his loyal Subjects, nay, almost all the comforts which felicitates a man's life upon earth, being at last after all these a restrained prisoner: O happy, thrice-blessed walls containing such a King, pattern of true Piety, precedent of religious constancy, example of an unparalelled Patience! O unnatural men! Rebels to the King, Reason, Religion and Law, whose traitorous commands thus turns Princes Palaces into a royal Prison: And all this he undergoeth, because he would govern only by Law, and preserve a power in himself, whereby he may be enabled to preserve the Law.  
But I proceed, passing by the general power of a King in Divinity, and in that respect what he may do, and consider him only as he is King of England, in a well settled Government, and therefore to this purpose shall lay down some more fundamental positions, and unquestionable truths.  

Vide all Acts of Parliament confessing the 1. Jac. cap. 1. 9 Edw. 4 fol. 8  That our Sovereign Lord CHARLES, by the grace of God, is lawful King of England, and of all other his Majesty's Dominions and Countries, that he is supreme Governor over all persons and in all causes, whether Ecclesiastical or Civil.  
That is, There is (by the Law of the Land established, in which he is virtually present) not commanding power above him, without him, much less against him; nor can, aught or must any conjunctim or divisim, exercise any governing power within his Majesty's Dominions, nor must any willingly express subjection or obedience to such an unjust and usurped power, standing in opposition to his lawful power.  
That there are regales columnae, to support this Monarchical Fabric from sinking or suffering any injury from any persons whomsoever, as summoning and dismissing of general Counsels, whether Ecclesiastical or Civil, making or anulling of Laws, that is, his affirmative or negative voice in Parliament; without which, the Building were rather a painted, then substantial Edifice.  
Secondly, making of War or Peace, that is, disposing of the Militia, of arming his Subjects to prevent foreign Invasions, or suppress domestic, rebellious Insurrections; without which it would also soon fall by seditious and ambitious underminers: nor could the King without this power be able to defend himself from wrong, or his Subjects from oppression.  
Thirdly, creating and disposing of Magistrates, power over life and death, highest and last appeal; without which his title of Supremacy would be a title of supreme mockery, the stile of 
* School boys know that Rex is but a derivative of Rego, which signifies to Govern.  King a mere contradiction; nay, if he had not these additionals, whereby he is only abled, Regis agere partem, he were rather Rex titularis quàm realis; and if so, rather regulatus; and therefore in the best sense, but a supreme Subject than Rex regens, by virtue of his supreme power governing his Subjects: were he deprived of these necessary adjuncts to a regal power, he then may (as his Majesty hath well observed himself) be waited upon bareheaded, have his hand kissed, 
His Answer to the nineteen Propositions, Anno 1642.  his Authority declared by his Subjects; have Swords and Maces carried before him, and please himself with the sight of a Crown and Sceptre: but as to true and real power, he should remain but the out side, picture and sign of a King.  
Now that all these, with many more attributes of power requisite for a King to have, do appertain (by the established Law of this Land) to our Sovereign Lord King CHARLES his Heirs and Successors; I will not trouble the margin with quotations from the Fountain, 
Lex terrae A-1647. a principio ad fivem. Remonst. Feb. 21. 1647. alibique scriptis.  to make good, but refer the Reader to those pure streams flowing from thence, those brief Collections of that Reverend Lawyer Judge Jenkins, who therein Atlas like, hath supported the true fundamental Laws of England, and like a faithful Expositor, given the most religious, rational and lawful practised sense of them.  
But for the clearing hereof, I shall propound some queries to all rational men, which will (the premises considered) answer of themselves, to which even the knowledge of the meanest judgement, if he know any thing, cannot but assent as real truth.  

Presupposed the King not the King in his minority, although it is as true then, for there is his  supreme power implied his Protector. ● Jenk. Remonstr. Febr. 21. 1647. Vide Recordi.  Whether ever in this Kingdom any new Law was enjoined or new Oath imposed upon the people in opposition to the Law established; by the two houses conjunctim, or by either of them seperatim, without, nay, against the King's consent; and if none, as none can be produced, by what power have they contrived Ordinances, and imposed them with a Vow and Covenant, solemn League and Covenant, contrary to established Law, and his Majesty's Proclamation?  
Whether or no, turbulent, violent and irregular transaction in former Parliaments, wherein Kings have been deposed or necessitated to unlawful condescensions, through force or fear have not been by succeeding Parliaments made null, and those Parliaments themselves esteemed but as traitorous Assemblies: and so, as cannot be denied, Res pares cum paribus comparemus; And let us all pray, that England may enjoy the happiness of a free, lawfully acting, Christian like, peaceable, unbyased, no private self ends respecting, but the truly public and general good, cordially affecting, and really effecting Parliament, To which let all true English men, with myself say, Amen, Amen.  
Whether ever formerly the Lords and Commons conjunctim, or either of them divisim, had the disposing of the Militia of the Kingdom, did create Magistrates, had power over life and death, to whom highest and last appeal were made, did make a great Seal, acting by virtue thereof, by any Law of the Land established, without, nay against the King's consent? And if there be no Law extant, interesting them in such a power, but on the contrary, it must necessarily be confessed, that all these things (by the letter of the Law, and the continual practice thereof, which is optimus leges interpres) do belong to the King's Majesty, his Heirs and Successors: their own Propositions of the second of June, 1642. confessing no less; 
First Book Col. Ordnan. 307.  for than they petitioned him for a resignation of all these insignia regalia, for the removing of fears and jealousies between him and his people; which must necessarily imply a  confession, that his Majesty is solely interested in the disposing of them; for to what end should they petition for those things, which without his consent they may claim as their own: and if so, let every man's judgement speak, Quis reus?  
Whether or no there be any Law remaining established, or any clause reserved in the Law, by virtue whereof the Lords and Commons, or either of them are authorized in any case whatsoever real, much less upon a pretence of any case, to remove Counselors from his Majesty by force, to imprison his sacred Person, to use the regal Power, to alter the Laws established, to impose new Laws without his consent upon his Subjects, and the like, by force: All which, and more than these, have been put in practice since these unhappy times began; and if they cannot produce any Law, or the least resemblance of a Law, nay, of Christian reason, to warrant such like actions, 
Judge Jenkins Lex t●rrae Remonffr. Frb. 1647.  they must give us leave to ask the question, Who are guilty of Treason? seeing all these particulars thus usurped, are by the Law declared no less.  
And here by the way, let me put them in mind of the different judgement of former Ages, in Bishop Cranmer, a glorious Martyr for our Religion, from such kind of positions or practices.  
He would not admit of the Pope's authority in England, because he was pre-engaged to the King by Oath, 
Book Martyrs  according to the Law of the Land; affirming, that the Pope's authority was against the Crown, Custom, and Laws of the Kingdom: Now unless there be a Law authorising the People, under what notion soever, to do that which was unlawful in the Pope to do (the offence being one and the same, committed only by differing persons) I know not what to write more, but that Pope and People begin both with one letter; praying God to deliver us from the Pope and Papistical false Doctrines.  
As for that old stalking-horse, the fundamental Law, which hath so often and so long been pretended, as an undeniable warrant, authorising their beginnings and proceed in opposition to his Majesty: Truly loyal English hearts and rational men will no sooner credit that there is such a Law, because of their mere declarative affirmation, then that there is such an one as Atlas, really supporting the Heavens with his shoulders, because Poets have delivered so much to succeeding Ages, in their feigned writings.  
There indeed not any such Law, warranting these kind of actions, for none hitherto hath appeared in view; it being a maxim, that quod non apparet jure non est; therefore shall be bold to put them in mind of part of Master Pym's speech at the beginning of this Parliament, leaving the application to their consideration.  
The Law is that which putteth a difference between good and evil, between just and unjust; if you take away the Law all things will fall into a confusion, every man will become a Law to himself; which in the depraved condition of humane nature, must needs produce many great enormities: Lust will become a Law, Envy will become a Law, Ambition will become a Law; and what dictates and decisions such Laws will produce, may easily be discerned. Thus far Master Pym.  
Now that these things may not come to pass in its height however, and perfection in these our days: Let us pray, that the Lord would grant us all grace to tread constant steps in the path of his Law, giving us loyal hearts to the King, and causing us to express a real, not verbal obedience to the Law of the Land.  
Further, because humanum est errare, and omnis perfectio nostra est imperfectio; all of us being full of original sin; by reason of which, the suggestion of Satan, and the enticing pleasures and profits of this life, we are alas (quamvis Christiani, though styled Christians) yet ready to commit sin with greediness against the God of heaven; as also, too too apt to prefer our own private advantage and interest before the public good and benefit, not minding the people's happiness in practising piety, and enjoying Peace the mother of plenty, but oftentimes, spurred on by avaricious and ambitiously aspiring thoughts; we neglect rendering to God his, and all other degrees of men, from the Prince to the meanest of the people, their respective deuce, which often occasioneth that confusion, like a fierce torrent overfloweth, and ruin like a boisterous storm, suddenly shipwrecks a well governed Kingdom.  
Therefore are Oaths tanquam Clavi religiosi, framed to keep this building of Government more firm and close together: To this end the Oaths of Allegiance and Supremacy are by the Law of the Land enjoined to be taken by all Persons capable thereof, especially men employed in any public Office, but more particularly the House of Commons in Parliament, sine quo non est talis. 
5. Eliz. cap. 1.   
In which they swear without Equivocation or mental reservation, to bear Faith and true allegiance to his Majesty his Heirs and Successors, to defend him and them against all Conspiracies and attempts whatsoever against their Persons, Crown and Dignity.  
Now let all reasonable Men consider, and within their own judgements resolve these questions themselves. 
Coll. Ordn. first book, 93.  Is it maintenance of his Majesty's crown and dignity, and defence against all attempts, etc.  
To force the Militia inseparably belonging to the Crown from him, under pretence of groundless fears and jealousies.  
Is it maintenance of his Crown and Dignity, 
First book Coll. Par. Ordn. pag. 309, 310. June 1642.  I mean his regal Crown of Government to demand, as they did, in their nineteen Propositions, all governing Kingly power from him; plainly then speaking, that their intent was not to maintain (notwithstanding their glorious pretences) the Law, nor resolution ad errores reformandum, but regimen Angliae mutandum. For had they really intended as they verbally often pretended in their Ordinances and Declarations, 
Coll. Ordn- 130. alibique.  Preservation of the Law of the Land, his Majesty's royal person, 
Fo. 15. Coll. Ordn. Decemb. 1641.  honour and Estate, just Prerogative and Sovereignty; they should have provided (having also declared in that grand Remonstrance to the Kingdom, that their intent was to restore the ancient honour, greatness and security of the Crown.) More walls of Brass, if it were possible to invent (which I must confess passeth my belief) more, and a more excellent one, for preventing any more shaking of the Law established, by entrenching upon the King's just Prerogative and the Subjects Liberty, than the Triennial Parliament, which they confess themselves to be a perpetual Spring of remedies for the future. And not on the first Onset, Magis Postulare quam Petere, totally require rather than desire the King's royal Power; 
Nineteen Propos.  for that end breaking all hedges of public and general liberty to preserve or advantage some few private pieces of enclosed grounds.  

Oath of Allegiance and Supremacy.  Is it faith and allegiance, and a Declaration in your Consciences, that none hath power to discharge Subjects from their Allegiance and Obedience to his Majesty?  
To frame Oaths wherein you engage your fellow Subjects, 
Coll. Ordn. 93, 138.  even in a manner to protest against their allegiance and obedience to his Majesty; by Covenanting to assist the Forces raised and continued by both Houses, who are but Subjects (else why do they Petition to his Majesty in those submissive styles, Of his Majesty's most humble and loyal Subjects) against the Forces raised by the King; and that they shall nor directly nor indirectly assist the Forces raised by the King, without the consent of both Houses; witness their Vow and Covenant, Ordered die Sabbathi 1643. and and their latter composed Negative Oath, much to the same effect.  

Oath of Supremacy.  Is it a Declaration in your Conscience, that the King's highness is the only supreme Governor of this Realm, and all other his Majesty's Dominions. To deprive him of his Negative voice in Parliament, to create Magistrates, to exercise a power over the life and death of his Subjects, nay to do any thing, but what Subjects ought to do, and Oaths oblige unto?  
Is it a defence of all Jurisdictions and Privileges, Preeminences and Authorities belonging to the King's highness, his heirs and Successors, and annexed to the imperial crown of this Realm?  
To declare that the King is not in a condition to govern, 
Answer to the Scots Declaration, Novemb. 28. 1647.  to imprison him, to affirm that they will make no more addresses unto him, that they will settle the government of the Kingdom without and against him?  
These considered, I appeal to all: hear O heaven, judge O earth, with ye Inhabitants of England, Scotland and Ireland; who are guilty of perjury? I am sure none but will confess that the Oaths of Allegiance and Supremacy are lawful in themselves, commanded by a completely lawful authority, remaining enjoined & confirmed by act of Parliament, therefore aught to be taken by all, according to the literal sense thereof, and endeavours used to perform the same, according to each man's uttermost ability.  
As for that exception savouring more of a Turkish or Jesuitical, then of a Christian Protestant's affirmative judgement; nay, it is contrary to common reason, and altogether vain.  
For any one to apprehend, that singular persons one by one, are obliged to the observation of these Oaths, but a body representative is one; as if one man alone could be perjured, and yet that the multiplication of that unite (equally engaged both in the keeping and the breach thereof) to four hundred, gave a dispensation from the guiltiness of the sin, as if an offender were an offender, because quatenus homo unicus per se peccans, sinning as one man alone; and not because the offence committed was a deviation from the Law of God, Reason or the Law; when as it is far more correspondent to reason, to affirm that the more the Offenders are, the more guilty, because more spreading; and the greater the Offenders are, as representitave bodies, or Magistrates abusing a conferred power are more dangerous, because exemplary, for citius ducti per exempla quàm praecepta, we are too apt to follow sin in a multitude, especially if they be great persons of repute, pretending assertors and reformers, though they prove desertours and deformers of Religion, Laws and Liberties. Besides, God in the Scriptures commandeth us not to follow a multitude to do evil, which implieth that a multitude may do evil; and what is a representitative body but a multitude, in a grammatical sense, and therefore if they do evil, they must not be followed: Nay, the whole current of God's Word runs with variety of judgements threatened against all that are in authority, if they recede from his Commandments. The Prophet Micah, with others, are full in this respect, 
You may see many more among the rest of the Prophets.  Micah 3.1, 2, 3, 4, 5, 6, 7. Amos 6.11, 12, 13, 14. Hosea 5.9, 10, 11, 12, 13, 14, 15. O come therefore for the prevention of such like judgements, and the removing from us what we already lie under, let us by a timely repentance, return unto the God of heaven, humbly entreating him that he would forgive us all our sins; more particularly that he would not lay this heinous sin of Perjury to England's charge, but give us grace to mourn and weep for that, and all others which have occasioned our Land to mourn in misery, and weep in blood.  
Now to contract the premised severals into a narrower compass, thereby to make this rooting design appear plainly to all.  
I shall desire all rational men to take notice, that the Lords and Commons in that grand Remonstrance to the Kingdom, in December 1641. and their Petitions to his Majesty, Declarations and Ordinances, Preambles to their Protestation, Vow and Covenant, solemn League and Covenant, which were but as so many applications to the people, for their information and procuration of their approbations assistance and affections; always pretended a preservation of the King's Honour, Rights and Authority, the Law of the Land, the Protestant Religion, the Liberty and Propriety of the Subject. To this purpose you shall find many expressions.  
In the grand Remonstrance they complain of the Jesuited Papists, etc. and a malignant Party, 
Col. Ordnan. foe 3.  pernicious designs to subvert the fundamental Laws and principles of Government, on which the Religion and justice of this Kingdom is established.  
They confess the King to be trusted with the Ecclesiastical law, as well as temporal, 
Coll. Ordn. fo. 19  that next under God the people own obedience unto him.  
They profess, their intent was not to abolish all government, and leave every man to his own fancy, for the service and worship of God, but to reduce within bounds the exorbitant power which some Prelates had assumed to themselves, contrary to the Word of God, and law of the land.  
Where by the way takes notice, that then there was no mention made of extirpating Episcopal Government, since that, as much as in them lieth, by their solemn League and Covenant, and Ordinances effected.  
They profess to maintain the true Protestant Religion, 
Coll. Ordn. 281.  the King's just Prerogative, the laws and liberties of the Land, and the privileges of Parliament.  
Resolved upon the Question, 
12. July 1642 fo. 457.  That an Army shall be forthwith raised for the safety of the King's person, preserving of the true Religion, Laws, Liberties and Peace of the Kingdom.  
There they express fears, 
Fo. 461.  that the true Protestant Religion and Laws will be extinguished, etc.  
That they will maintain and support his Majesty's royal Honour and greatness. 
Fo. 466.   
But I will trouble the Reader with no more expressions of this nature; the first Book of collection of Ordinances, if he please, will afford him variety.  
Take a brief view of their Preambles to all their Oaths, which they pretend as motives and grounds occasioning their framing and imposing them.  
May 5. 1641.  
We the Knights, Citizens, and Burgesses in Parliament, etc. having cause to suspect endeavours still continuing to subvert the true reformed Protestant Religion in his Majesty's Dominions 
* Observe that Established.  established, and the fundamental Laws, and to introduce an arbitrary and tyrannical Government, etc. therefore make this ensuing Protestation etc.  
June 1643. in their Vow and Covenant.  
There they declare, That there hath been, and is a Popish and traitorous Plot for the subversion of the true Protestant Religion, etc.  
Thus you may perceive how in all their applications to the common people, they still urge intentions of preserving the King's just Prerogative and royal Rights, true Protestant Religion, the Laws and Liberties of the Land: Now this must necessarily, according to common sense, be construed by the common people (whatsoever private reserved resolutions to the contrary, the framers of the Oaths and Ordenances had to themselves) a preservation and defence of Religion, Prerogatives, Rights, Laws and Liberties, which are established and in being; for according to that old adage, ex nihilo nil fit.  
But alas, these specious pretences were but Decoys sent abroad to catch the plain hearted people, and the less advised multitude into a complying assistance; their hands and tongues must help toward the demolition of England's ancient and well compacted Monarchical Fabric; their breathless bodies must be instrumental piles, to mount these Designers into the chair of a new modelized, preintended Government.  
To this purpose therefore (contrary to all their Paper intelligencers, 
Nineteen Propositions.  daily diispersed among the people) they in their first Propositions to his Majesty (as I have already observed) lay the foundation, though cunningly, of this general alteration in Church and State, wherein they had left nothing more to demand of him, but that (as a King, he had nothing more to grant.)  
Which design of theirs hath appeared in more legible, additional demands in their succeeding Treaties and Propositions, from that time unto this very day, wherein they have violently deprived his Majesty of his regal power; he at present being so far from commanding as a * King, 
Being kept as a Prisoner in the Isle of Wight.  that his power in commanding is far below the commanding power of some of his meanest Subjects: Proh dolour! usque quo domine usque quò; how long, Lord, how long, holy and true, wilt thou suffer the Rod of the wicked to remain upon the back of the righteous? how long shall the workers of iniquity triumph, speaking fiercely, smiting down thy people and troubling thy Heritage? Deliver our Sovereign thy servant King CHARLES from cruel men, who imagine evil things in their heart, making war continually; whose tongues are sharper than a Serpent, and under whose lips lie the poison of Adders, Amen.  
Again, to make these Rooters' design appear plainer and plainer to every eye, the Treaties at Oxford, and since at Uxbridge, (at which time nothing was left ungranted by his Majesty, whereby his people might be satisfied) but that he would have something left, I say, as King, to give; will evidence it to any impartial judgement.  
At Oxford, Anno 1643. the main dispute between his Majesty and the two Houses Commissioners was, who should have the Power of Nomination and Election of State-Officers. The Right to both belonged to his Majesty; how ever, so desirous was he of Peace and a Reconciliation (his heart bleeding in tenderness within, for the loss of so much of his Subjects blood) did readily and willingly condescend that the Power of Nomination should be theirs, reserving choice of them to himself.  
Now let us weigh the inequality, in reference to the prevention of the effusion of more blood. It may be supposed upon grounds of reason, that if I have the Power of Nomination, I will not name any one in whom I cannot confidently repose my trust, and of whom I have not a good opinion; therefore, if it be only Peace and a mutual agreement between two differing Parties, where it is sometimes fitting that both should abate of the rigour of their demands, what need I care who chooseth, or upon whom the election falleth, seeing they are all equal in my esteem: But this would not do; they must have the King's Supremacy, Election too, all, or as yet no peace; otherwise indeed the Civil Government cannot be altered from a Monarchy into an Aristocracy; and so by degrees subdivide itself into a Democracy. The Ecclesiastical cannot be changed from Episcopacy into Presbytery, and so again into Independency or confusion; visibly at this day so appearing. Whereas if these men preintended not these things, but had really intended Peace, or resented the then bleeding condition and ruining Kingdom of England, they would not surely have stood upon such unnecessary punctilios, not any way absolutely available to the general good of the Nation; though absolutely necessary Rights belonging to his Majesty, with which he could neither in Honour, Justice, or Conscience voluntarily part. O Lord forgive them, forgive them such their unreasonable and unseasonable Demands, and lay not to their charge those several bloody issues which (since that time) have gushed out in many places of this Kingdom, Amen.  
Again, let us take notice of the further progress, for nemo repent fit turpissimus, of these destructive Engeneers.  
Hath not his Majesty resigned all his regal Power, since that, unto the two Houses during his life, being only desirous that his royal Children may receive no prejudice by his too gracious condiscentions, freely offering a general Pardon, and an Act of Oblivion to every one. Yet this will not satisfy them; they must have him forfeit his Honour and Reason, by acknowledging himself the Fountain and original cause of their unnaturally shedding of his Subjects blood; (strange action, that the guilty Offenders must be justified, and the Offended guiltless desired unjustly to condemn themselves) and wound his Conscience by pulling upon himself and Posterity that eating sin of Sacrilege, by assenting unto an utter Extirpation of Episcopal government, and a devastation of the Church's patrimony, contrary to his Oath taken at his Coronation.  
Thus still you see the Design of these Rooters at first, was to alter the Government of this Kingdom; and to that end have to deprive his Majesty of his regal Power, 
Fo. 20, 34, 30, 33.  which since hath been openly avowed in their Declaration concerning the Scots Papers 13. Mar. 1647.  
But peradventure, some will say that they are zealous supporters of the Subject's Liberties, and quellers of wicked actions, as Swearing, immoderate drinking, breaking of the Sabbath, and the like.  
To which I return an answer in general, that nothing can be more desired, either for the suppressing or punishing of all sinful words and deeds, and all such viciously guilty Persons; or conducing to the liberty of the Subjuct; if men desire only to enjoy liberty under a Law, and not live as libertines without a Government than what was established and confirmed by Act of Parliament, before ever they exposed their grand Remonstrance, that seed Plott of— to the view of the World; 
Decemb. 1641  witness that Declaration itself, which recounteth several Acts of favour condescended unto by his Majesty for the Subjects benefit; which with that lasting Bulwark of preventing or remedying Errors, the Triennial Parliament, were enough to satisfy any but seditious and ambitiously aspiring thoughts. To make this appear, It is worthy observation, that after the issuing out of that Remonstrance, not one Proposition was ever tendered to his Majesty, really tending to the general good and liberty of every Subject; but whatsoever were presented unto him under the title of Propositions, contained nothing but Demands, in ordine ad Causam, in order to this Design of alteration and change of Government. Now at this very day (as every one not prepossessed with prejudice, cannot but grant) the visible purchase of Hypocrisy, Perjury, blood and oppression; an ill foundation, and the worst lime to erect a building with, and which most commonly is followed with succeeding heavy judgements; 
Micah 3.9, 10, 11, 12.  From which good Lord deliver us.  
To this purpose further; you have already seen Ordinances framed, Oaths contrived for the Eradication of Episcopal government; and lest it should by degrees, like a Flower pressed down by the violence of a falling shower, rise again in future times, when more favourable sunny days appear, they have exposed to Sale its Lands, the Church's patrimony.  
You have seen the Presbyterian Government also digested into Ordinances, the preaching of it into approbation, the practice of it in several Churcher in London, and other adjacent parts, the people's obedience pressed thereunto by Divines of the present Synod.  
You have seen the civil Government also changed, Ordinances of one or both houses supplying the place of Acts of Parliament, without the Royal assent; Demands of a total resignation of his Majesty's regal Power; and because not in every respect condescended unto (as what father will be so unjust to his Posterity, though he may be uncharitable to himself, as to deprive them of their Inheritance, contrary to the Law of Nature, Religion and Law) the King therefore detained a Prisoner.  Tantumne potest suadere malorum religio! 
Thus you may see the Designers riding triumphantly in the bloody Chariot of their compassed Ends, Revelling it at the Helms of the Church and State, whilst their Royal injured Master is forced to a sad  under decks.  
O that my abused Countrymen would seriously consider of the Premises, and that they would at length desert these Impostors, who by their glorious pretences of Reformation, have deceived them into a Ruining assistance of themselves and others; not thinking it a shame to confess an error, and return when their Judgements are informed, that their former Judgements and practices have been erroneous.  
Again, you have seen the means used by them to effect their ends; by Perjury, infringing their Oaths of Allegiance, Supremacy, and their own famed Protestation, by the effusion of Blood. And here I cannot choose but add my fears, that some tall and gloriously spreading Cedars of Church and State, have rather been hewn down, because they hindered the Prospect of others, or prejudiced the rising growth of some Neighbour shrubs than fallen because rotten, useless or cumbersome to the grounds; which if true, (as some in the world best know) we had all need to pray that the Lord would even in the blood of Christ Jesus wash this Nation, especially from such kind of blood-guiltiness.  
You may read the sad effects of these Designs, A wronged King in distress; A discontented Nobility; A disconsolate and dispersed Gentry; A disgraced disparaged and defamed Orthodox Clergy; A murmuring and repining Communality; An impoverished Country; A selfe-dishonouring Nation, Division, Ambition, Sedition and Security, the forerunners of a general ruin and desolation.  
Helpe O Lord lest we perish; And it be said of us, What is become of that glory of Nations, England? formerly feared and beloved by all, yet not for fear expressing love to any, lest what was omce spoken of Troy, be affirmed true of our Kingdom Jam seges est ubi Anglia fuit.  
You may every where see God dishonoured, the Church of God unfrequented; Schisms and Profaneness every where abounded, and Heresies of all sorts, even to the denying of the Deity of Christ, the holy Scriptures, the immortality of the soul, and all these if not publicly maintained, yet connived at by those who pretend otherwise; you may see all Religion contracted into tongue discourse, Sanctification swallowed up by Justification; as if because Christ died to save Sinners, we must therefore wilfully sin if we will be saved; you have many running so fare from the Papists meritorious hope of gaining heaven by good Works, that they expect in haste to post thither by a barren Faith; arguing, nay esteeming good Works as altogether unnecessary; when as indeed they must both be concomitants; for such a Faith without Works will prove but a lame Sacrifice; and Works without Faith will be but a blind Offering, never find the way to heaven.  
You may see London, an envied City, declined in the affections of all abroad, 
By assessments, Contributions, Excise, etc.  because they were blinded in their affections by these deceivers at home, who by degrees have eaten out the very heart of her Honour, Wealth and Reputation.  
You have seen many of her Citizens tossed too and fro with every wind of Doctrine, steering their course with the current of each prevailing Faction, rather yielding to a destruction, then endeavouring a preservation of the City's honour and wealth.  
You have seen her well proportioned and admirable Government dashed in pieces, the wisdom of some of her wise men degenerated into a self-contriving Interest and Advantage, neglecting the City's good in general.  
You have seen her grand Counsel turned into a Counsel of War, combining with the unruly Sword, to disturb, nay to destroy the Inhabitants with her civil Government; many sacrificing their fellow-Citizens, to the disposal of domineering Faction: spirits who eat the bread of extortion, 
Prov. 4.17.  and drink the wine of violence.  
You have seen the City's peace, (formerly even to the envy of their Neighbours, dwelling only within her walls) whilst blood, want and poverty ran like a devouring Lion up and down each Country) interrupted by those who had most reason to preserve it in peace.  
You have seen Swordmen, strangers unto you (if you consider yourselves as Citizens of that famous Metropolis) by some styled your servants, because entertained and paid you; but howsoever, I say, not servants to the City, but more truly servants to the factious vipers within the City, even glorying in dying the stones of your streets with your own children's blood.  
Nay consider, I appeal to the whole City, what practical Law have you almost left now in use, but the Law of imprisonment, whereby some men (first being made pre●endly guilty of that old eyrie bugbear crime, ill affection, or if you will, that beldame fault malignancy, that is, that will not swim in the same current of such heinous sins with the faction) are (to use their own word) secured; or others by reason of their long continuing distractions, being disabled so fully and speedily to satisfy some griping Creditors their debts, are the sooner hastened by additional necessity, want and grief, to a satisfaction of the last debt they own to nature in a loathsome prison.  
Or else, that (in itself excellent) but (as it is now used) bloody lettered Law, for suppressing and punishing pretended mutinies, which only like a Giant, standeth armed at the door, that so each successive Faction may the more freely ruin within; in the mean time, denying the entrance either of justice, mercy, peace or truth.  
You have long since seen the Pulpit from whence nothing but the sincerity of truth, religious admonitions, holy advice, perswasively tending to the practice of godliness and true righteousness should issue forth, turned into a sophistical Desk, to distract the brains of men with strange distinctions of Government, new fangled Doctrine, persuading their Auditor's persons and Estates to an assisting compliance in the late Wars.  
You have heard bitter expressions there against the established Government of the Kingdom, some envying like mad, more more than rational men, much less Christians against Episcopacy as Antichristian, and the book of Common Prayer as unlawful and erroneous, their best arguments being but invective rail; although one hath stood the shock unmoved of the most fiery opponents, and the other a perfect pattern of true Piety, both of them receiving approbation and applause from all other Protestant Churches beyond the Seas, being only disgraced and defamed, though without just cause, at home, by children of her own womb.  
You have heard the Ceremonies of the Church styled limbs of Antichrist, and others persuaded that they were imposed on tender consciences as necessaries; whenas indeed their own consciences could not but inform them the contrary, and that they were only ordained for order and decency sake.  
Besides, 
His Majesty's Answer to the Kingdom's Remonstrance Decemb. 1641.  if any one seemed offensive to tender consciences, his Majesty (long before the Sword was unsheathed) graciously promised an exemption from observance of them, and therefore needed not to have been made Arguments persuading to blood.  
You have seen learned Divines, Doctor Featly, that brazen wall of our Religion, who unrazed, hath maintained his hold, retorting the Jesuits arrows into their own breasts with shameful wounds: Doctor Holsworth, a lively pattern of Piety: with many other religious and learned Divines, imprisoned and disgraced.  
And my dear Countrymen, ad quem finem haec omnia, to what end think you did all these things tend? Pray consider, you may see the result of all quickly, in what concerneth you to whom I writ, I mean you misled instruments, for I intent not (as I have already written) the contrivers hereof no further then as I am a Christian to pray for their repentance, conversion and forgiveness.  
You have been pleased, like children, in lieu of things substantial, with toys, as pulling down of Maypoles, destruction of senseless stony crosses, Reformation of Tavern signs by fantastical cringers inserted instead of Angels pictured; I think lest the sight of such shadows should put the misled people in mind of those real Angels in heaven, and thereby fright or invite them into a too soon repentance.  
You have had as fruits of your endeavoured Reformation, ignorant painted glass windows broken, the Communion-table removed, the Font locally changed, though as by Baptism we are visibly initiated into the Christian Congregation, it more significantly became the entrance into, than the body of the material Church, yet neither of them so absolutely and merely necessary, as to counterpoise blood.  Heu pro quantillo pacem perdidimus. 
You have had a new Directory, a piece made like wax, apted for any impression, easily squeezed into any form by active brains.  
You have had a Catechism in a large Character, the issue of above six year's labour; which ever since King Edward the sixt's days, you might have furnished yourselves with, in a smaller print, at an easy rate.  
And to knit all these together, you have the Presbyterian Government practised in place and opposition to the Episcopal, and what have you purchased by this? only an intermixture of Laymen with the Clergy (as afterward I shall plainly make appear) for the managing of Ecclesiastical affairs, both concerning Doctrine and Discipline.  Heu pro quàm parvis tantum sanguinis effudimus! 
Thus much I writ (God the searcher of all hearts is my witness) not to revile any Divines of the Presbyterian Party, whom I honour as Ambassadors from Heaven, when they dispense the truth of of God's Word: but they must give me leave to acquaint them, that unless they can show any better grounds than I have hitherto read or heard from any of them since these unnatural Wars, for the making good the lawfulness of introducing this their mere alteration of Government by blood, contrary to the King's consent, and the warrant of the Law of the Land, and having not the least ground for it in the Word of God: No errors formerly in Government being unreformed by his Majesty, no lawful means by a Synoy legally called and elected for redress of what possibly could be found either unnecessary or burdensome in the Church to really tender consciences, being by him also denied; the Point of Government being then only, and still is the difference between his Majesty and the two Houses; Therefore although the Protestants and they mutually agree in the fundamentals of faith, and many other necessary truths; yet I say, I cannot but certify them, that neither myself, nor any Protestant of ENGLAND have reason to believe that they have kept so close to the rule of God's Word, Reason and the Law, as they should have done, 
Malachi 2.7.  or perhaps may prend. Therefore,  
If they have any Arguments now in this juncture of time, besides that of merely ignorant persons professions of their good intentions, & good meaning, which they know will not excuse a toto, though in some things in may a tanto. It being a common excuse of many in these times, though they still persist in their irregularly, first begun courses, they may perform a Christian like and wise duty to themselves for their own vindication, and to others, for their information, to divulge them to the world; or if they cannot produce any, that then they would be persuaded even for Christ Jesus sake, the Bishop of our souls, to return and do their first works, lest God come against them and us, and remove our Candlestick out of its place. But I proceed:  
Because the introduction of the Presbyterian government in the Church, and a proportionable alteration of the Civil Government in the State is by some Ministers of that Party cried up as the unum necessarium, tending to their preintended Reformation, and the fulfilling of their solemn League and Covenant; I shall endeavour (although the Designers intents probably were to lock fast the Common People's Consciences thereby unto them) to make good, according to the rule of Reason, Religion and Law, that nothing less is comprehended and contained therein; so that none stand engaged, unless they wilfully will persist in sin, by their further assistance to endeavour a completing of their Innovasion.  
To this purpose I shall desire all a little to reflect bacl upon what I have already promised; how that seeing the irregular faction of the two Houses always applied themselves to the Common People as assertors and maintainors of the Law, Religion and the King's just rights: towards which the assistance of many have been desired, and accordingly yielded; they themselves having deferted their own Principles acted, in opposition to the Law and their own Oaths and Covenant, as I have made good they are not in these own sense (though for my part I deny that they were ever at first in a lawful sense engaged) to take notice of their Ordinances and Commands: But rather to use all possible lawful means for the Restoring of his Majesty to his just Rights, The established Religion both in Doctrine and Discipline, to its former purity in practice, according to Law, the Parliament of England to its ancient genuine freedom, and regular Privileges, and the resetling of Peace & truth in Church and State.  
And to this effect, because some peradventure may apprehend themselves conscientiously engaged by the solemn League and Covenant to continue their aids in firmly settling the Presbyterian Government; I shall for the removing of such obliging apprehensions (passing by the unlawfulness of contriving, imposing, and indeed unwarrantableness of entering into it at first; in which regard I acknowledge it contrary to the Laws of the Land and authority of Scriptures) give a truly Christian and lawful construction thereof, as it did at first literally, and still doth only appear to the takers thereof, who at first were not Concatenated Designers, and therefore for the better clearing of men's judgements herein, shall first propound some necessary Qualifications and Limitations of Promissory Oaths; being bold to affirm, that if any afterwards shall obstinately persist in remaining Instrumentally Active for this Innovasion; that I cannot see how they can free themselves from being wilfully guilty of opposing Reason, Religion and Law, as also rending in pieces all holy and obligatory Oaths and Covenants.  
That all Promissory lawful Oaths being religious bonds, must be taken in a literal and Gramaticall sense, and all lawful endeavours used for the performance of each clause contained therein, as they plainly appear (not admitting of alteration afterwards, or a contradiction by the mental Reservations of the Imposers) at the time of taking thereof to the judgement and understanding of him that sweareth, otherwise a man cannot swear in Judgement.  
That if any clause shall be inserted into any Oath directly opposite to the Word of God, or if any part of an Oath cannot be observed and performed without entrenching upon the breach of God's Laws, the one ipso facto is void, for Rei illicitae nulla obligatio, and the other engageth to a 
* Impia poenitenda promissi●, non perficiend●.  repentance only, and not to endeavours of performance; for per juramentum non tenemur nisi ad bonum & legale, by Oaths men are bound to nothing, but what is lawful and good, either in respect of the end to which Oaths have a respect, or means conducing to that end; therefore in all such kind of Oaths, their general conditions should be inserted, however are necessarily implied, (if I can, if it shall please God, if lawfully I may) for nemo tenetur ad impossibile, and nil possimus quod non de Jure possimus; both possible and things lawful must be the substance of Oaths, otherwise we cannot swear in righteousness.  
That no particular sentence in a secondary Oath destructive unto, or different from any former lawful engagement, aught to be kept; therefore any Oath imposed by the irregular factions of the two Houses must not receive a construction, or actions accordingly used in opposition to the Affirmatively and Negatively Genuine, and commonly received and practised sense of the former Oaths of Allegiance and Supremacy, both lawful in themselves, and still according to Law resting established, lest we add sins of Omission to sins of Commission; but what is lawful in any second Oath we must perform, what is not, we must forbear.  
That in all clauses in Oaths concerning Reformation, preservation or defence of any thing, that thing necessarily must be extant, must have a being, otherwise we obliging ourselves (if we can properly be said to be engaged to nothing) to nothing, attest God as witness thereunto, thereby mocking him, and taking his holy Name in vain, and in so doing err against his third Commandment; therefore the Presbyterian Government not being particularly mentioned in the Covenant, nor at the first taking thereof, now about four years and an half since digested in England into any form, much less obedience thereunto commanded, cannot be intended as a fulfilling of the Covenant; but the words Reform, preserve, and defend, must have a regard to the Doctrine, Discipline, and Government established: as for that evasion (that the then takers of the Covenant dispensed with resolutions and actions of preservation, etc. until the same should afterwards be settled) it is altogether unlawful and vain; nor can any one by so doing observe the Prophet's counsel in Oaths, which must be taken in Righteousness, Judgement and Truth.  
These things premised, I proceed to the Oath itself,— only by the way, let me put you in mind of your first Oaths of Allegiance and Supremacy, with your Protestation, an Epitome of the former in these words, I promise, vow and protest to maintain so far as lawfully I may, his Majesty's Royal Person, Honour, and Estate; the true Reformed Protestant Religion, expressed in the Doctrine of the Church of England, etc. For explanation whereof I refer you to what already hath been said concerning the Oaths of Allegiance and Supremacy, advising every one to consider seriously that place in 30. Numb. 2. Ver. If a man vow a Vow unto the Lord, or swear an Oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth.  

Solemn League and Covenant.  We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdom of England etc. by the providence of God living under one King. Under one King, that according to common sense and reason, must imply obedience and subjection in us unto him as a King enabled with power to govern, and that obedience must presuppose a rule of reason, and law, (now what that Law is, I have already handled) to square our actions of obedience by.  
O that the people of England, etc. would in in this respect obey the Precept of Christ,— Give unto Caesar what belongs unto Caesar; His Majesty never expected more than what the Law manifesteth to be justly his, 
Witness all his Declarations.  why then should we give him less? Nay, endeavour to deprive him altogether of what we have neither reason, nor just power to attempt?  
And being of one reformed Religion. 
The Covenant. — This must necessarily intent our Religion established, a Religion that is, not that shall be, which Religion commandeth obedience to all His Majesty's lawful commands, denieth the Subject's Liberty to take up arms against their lawful Sovereign, acknowledgeth him to be Supreme in all causes, and over all persons, 
Vide homilies, & 37. Artic. Church Engl.  as well Ecclesiastical as Civil, etc. that to him properly and wholly belongeth the government of all Estates of this Realm, therefore without and against his consent, no different Government can be introduced. 
Covenant.   
Having before our eyes the glory of God.— God is never more glorified than when we express a willing obedience to his commands two whereof emphatically enjoin obedience to Superiors, and forbidden wrong and prejudice to be offered by any to any one whomsoever.—  
First, Honour thy Father and Mother, that is, all those that have authority over us, as all Expositors upon good grounds render the meaning of it.  
Secondly, Thou shalt not covet thy Neighbour's house, etc. nor any thing that is his;— that is, thou shalt not wish thy Neighbour's hindrance in any thing, much less deprive him of the least thing properly belonging unto him, 
Vide the Margin of the Bible.  or you shall not offer any wrong to any man whomsoever, whereby he may suffer damage in person, estate, reputation, or otherwise; for the word neighbour, must be taken in a more extensive signification in the Commandment, than we commonly use it. O that every man with one eye fixed upon these two Commandments would with the other view what by the Law is justly due to his Majesty, and Posterity, and then consider, etc. Besides these you have the Prophets and Apopostles, 
Pro. 27.29.30.  speaking the same truth as Ambassadors from heaven; Solomon adviseth us not to withhold the goods from the owners thereof, though there be power in thy hand to do it, 
Prov. 3.27, 29, 30.  nor to intent hurt against our neighbour, seeing he doth dwell by us without 
* Fear, that is, putteth trust in us. Pro. 24.21. Eccles. 8.3, 4. Vide margin in the Bible. Covenant.  fear, not to strive with a man causeless, seeing he hath done no harm, My son fear the Lord and the King, and meddle not with those that are given to change, saith the same wiseman.  
Take heed to the mouth of the King, and to the Word of the Oath of God, saith the Preacher,— that is, obey the King, and keep the Oath that thou had made for the same cause.  
The advancement of the Kingdom of our Lord and Saviour Jesus Christ.  
His Kingdom is never more advanced then when we obey his Precepts, and imitate his practice.  

Mat. 5.3.4.5.6.7.8.9.10.11.16.  Now his Precepts will appear in part, if we consider that in his Sermon upon the Mount, after he had pronounced blessedness to the poor in spirit, to those that mourn, to the meek, to those which hunger and thirst for righteousness, to the pure in heart, to peacemakers, to those which suffer for righteousness sake, to those that are falsely reviled and persecuted; he addeth this Exhortation to his Apostles,— Let your light so shine, that is, let these things for which men shall be blessed, practically appear in your lives and conversations, that so they may see your good works, that is, others by your example of holiness may be brought home to the fold of Christ, and glorify his Father which is in heaven.  
And for his practice you may read it in respect of his paying tribute, Matth. 22.21. as also how that being brought before Rulers whom (though causelessly reviling of him) he reviled not again, being led as a sheep to the slaughter, and obedient unto death, that thereby he might be a pattern for our imitation, to which purpose he invites us, Fellow me for I am lowly and meek, etc. and in our imitation we must follow him, in obeying his Messengers the Apostles counsels, for they are sent from him, and what their counsel was, you may peruse, Rom. 13. submit yourselves unto the higher Powers, etc. 1 Pet. 2.13, 14, 17. be obedient to every Ordinance of man, for the Lords sake, whether unto the King as supreme, etc.  
Now what is this but to advance the Kingdom of our Lord and Saviour Jesus Christ?  
The honour and happiness of the King, that is, 
Covenant.  honour him as a King of England by a cheerful obedience unto his Laws, in which consists his greatest happiness: honour him by your assistance as Subjects, supporting and sustaining him by your supplies according to his important occasions calling for the same: For, as Christ advised his Apostles to express their affections by keeping of his Commandments, if you love me (saith he) keep my Commandments, as if he should have said, if you love me you will keep my Commandments, and if you do keep my Commandments, you then evidence that you love me; so in this respect obedience to and assistance of His Majesty are but expressions of honour, if you honour the King you will obey and assist him, if you obey and assist him, you make it appear to the world that you do really honour him.  
And Royal Posterity, that is, 
Covenant.  what Honour and Rights were justly due to the Father, render to his Children, deprive not them of any part of their inheritance, their regal honour and power.  
The public liberty, safety and peace of the Kingdom. 
Covenant.   
That must needs imply the 
* Magna Charta.  Law; for, by that we are distinguished from slaves; and in that we have security and safety with peace, the fruit of the observation of the Law.  
Wherein every ones private condition is included. 
Covenant.   
That is, Prince as well as people: O Lord bless the King's Majesty and royal Posterity, restore our Laws to their vigour, and this poor Kingdom to a lasting peace.  
Calling to mind the conspiracies and practices of the enemies of God, 
Covenant.  against the true Religion and professors thereof.  
That is, against the doctrinal part of our Religion, 
Vide the qualification of an oath behind.  expressed in the 39 Articles of the Church of England: for common reason and your Protestation affirmeth it necessarily meant of our Religion established, and against the maintainers, thereof.  

Covenant.  Calling to mind the treacherous and bloody plots against the Law of the Kingdom,— that is, plots by such ways and means, as the deplorable estate of Ireland long since was a sad witness of, whose rebellious and trayterors courses against His Majesty's Royal Person, Crown of England and Ireland, sufficiently then spoke their intentions to subvert both Religion and Law.  

Covenant.  We have now at last for preservation of ourselves and Religion from utter ruin and destruction— That again, I say, according to reason, must have a respect to a Religion and Law that is established; for it is improper and absurd to say, much more vain to swear, that I will preserve that from ruin and destruction which is not in being, ruin presupposing something that is to be destroyed; and preservation something that otherwise will be ruined.  
Thus you have the ground of this Covenant, (without mental reservation and equivocation, which if the contrivers had any, as since it appears they had, non ad vos pertinet, it savoureth too much of the Jesuit, ipsi viderint, let them look to it, it concerneth not you to whom I writ) according to the literal and Gramaticall sense and consonant to the Rules of Religion, Reason and Law explained; I proceed to the Covenant itself, wherein I shall observe the same religious, rational and lawful method.  

i Art. Covenant.  That we shall sincerely, really and constantly (through the grace of God) endeavour in our several places and callings.  
That is, according to the station wherein God hath placed us, the King in his regal Power, Magistrates as derivatives from him in their places, Ministers in theirs, private subordinate persons according to their several degrees in theirs, none exceeding the rules proper to their peculiar Vocation; where by the way take notice, that although Superiors may and often do at one and the selfsame time perform both their own duties and also actions proper to Inferiors, yet it is unlawful for Inferiors to take upon them without lawful Commission the duty of Superiors; Lay private men must not intermeddle with what concerneth the proper duty of a Minister, nor must Divines wilfully entrench upon the bounds of the Civil Magistrates, nor they upon the Royal Fuction of the King; for this were to authorise confusion, whereas God is the God of Order. 
Covenant:   
Endeavour (
* That clause must be implied though not inserted. Besides it is also confessed as needful in the exhortation for taking the Covenant, Ordered by the House of Commons, Die Veneris Feb. 1643. Covenant.  so far as lawfully I may) the preservation of the Reformed Religion in the Church of Scotland in Doctrine.  
That is, if their Reformed Religion be not contrary to the Word of God: this I add, because few in England know what it is in its Doctrinal part, but by an implicit faith; and I add it the rather, because the practice of the prevailing party there since these storms first begun, so contrary to professions, may occasion suspicion of their doctrines sincere truth, witness their Declarations, and therein Protestations to maintain the King's Rights, etc. contradicted by assisting endeavours to deprive him of his Rights.  
In worship, discipline and government. That is, that Government which was established, and so remained at the compiling of the Covenant, grant it the Presbyterian, by the lawful and supreme power of that Kingdom, until that government shall be altered by virtue of the selfsame power.  
Against our common enemies. That is, 
Covenant.  all who by unlawful means, contrary to the Word of God, the Laws and customs of that Nation, and the consent of his Royal Majesty, shall endeavour an enforced alteration thereof. And here by the way, as well for vindication of myself and many others in England, as also seeing they esteem the Presbyterian Government there so rich a purchased jewel, for their future security; I shall add thus much, that since they enjoyed that government so confirmed as they have by the Royal assent, we never would have disturbed them in their desired possession of their Church-government; as they have visited (for I love mildness in expressions in what concerneth my Country's interest) us by oaths and arms for an extirpation of Episcopacy, and for the future shall never intermeddle contrary to Reason, Religion or Law.  

Covenant.  The reformation of religion in the Kingdom of England and Ireland, etc. in Doctrine, Worship, Discipline and Government. according to the Word of God, and the example of the best reformed Churches.  
As for the doctrine of the Church of England expressed in the 
* The doctrine of the Protestant Church in Ireland agreeable to them.  39 Articles, being grounded on a sure foundation, the holy Scriptures (which are only able to make us wise unto salvation) hath even to this very day, by the assistance, protection and efficaciously working of God's Spirit in the hearts of many glorious pillars of our Church (reverend Bishops and other pious and learned Divines) stood like a rock unshaken, their tongues preaching, their pens maintaining, their bloods confirming the  prevailing truth thereof, against Turk, Jew, Jesuit, and all other heretical and schismatical opponents whatsoever.  
Thus much I am confident all neighbouring Protestant Churches will condescend unto: therefore I shall proceed.  

Covenant.  In Doctrine and Worship.  
That is, all erroneous tenants and practices (whether Papistical, Schismatical, or others) of those qui ambulant post spiritum suum, against whom the Prophet denounceth a woe, 
Ezek. 13.3.  who being departed from the 
* 1 Tim. 4.1.  faith which they once professed, are guided by the spirit of error, leading silly women, and unstable minds captive, by the whistling of every breath of their windy doctrine, being clad in sheep's clothing, 
Mat. 7.15.  but inwardly ravenous Wolves: Examples of which nature, too too many offer them- themselves in these unhappy times; wherein almost all things are countenanced, or at least connived at as lawful, but lawful things; therefore let us pray, That the God of Peace and Truth would bring into the way of Truth and Peace all such as have erred and been deceived, by seditious Schismatical guides, and erroneous directions, and prosper thou, oh Lord, all their endeavours tending to such a Reformation. Amen.  
Discipline, Government according to the Word of God, 
Covenant.  and the best Reformed Churches.—  
Now the question will be, which cometh nearest to the Word of God.  
That Episcopacy claimeth the nearest alliance, truly entituling itself to be of Apostolical Institution, is a truth that hath been made good in all ages.  
That for 1500 years' continuance of Christianity, there is no example of the Church Governed otherwise: An Argument sufficient to suspect Novelties in opposition unto it.  
That it hath been approved of by most of the Protestant Divines beyond the Seas, 
Vide Ecclesiast Histori●●.  (who are rather induced by necessity to the practice of Presbytery, there wanting means to maintain, or abilities lawfully to compass Episcopal Government, them wills and desires to enjoy the same: A strong Argument, persuading that our Church is the best Reformed:) is also an apparent truth.  
That in all disputes, especially this latter, 
Doctor Hall against 1.2.3.4.5.6.7.8.9.10.11. SMECTYMNWS Since the War  of the reverend and learned Remonstrancer, against that odd Combination of * Letters, Episcopacy hath stood the field, triumphing in Reason and Religion, which have only persuaded my judgement to an inclination thereunto, and an approbation thereof; and I presume any one, not obstinately prejudicated in their judgements, will soon be satisfied thereof, and agree with me herein; by the perusal of that learned Bishop's writings, or by any, whose learning and judgements are able to inform them therein.  
But to write truth, whether Episcopacy or Presbytery come nearest to the Word of God, never was, nor at present is, the dispute between His Majesty and the two Houses; but quis regnabit? Where the supreme power, in Causes Ecclesiastical and Civil shall practically remain for the future, either in Prince or people: Nor indeed was it the end, that these Covenant-Contrivers did aim at. Witness their second Article, wherein before trial and examination (whereby truth or falsehood is made evident,) they, contrary to reason, pass sentence of condemnation upon it; therein positively swearing, without respect of persons, (a strange expression, whereas the King is the first moving wheel of a new Law) to extirpate the Government itself, that indeed being a Marble pillar, which first must be removed by them, before they can introduce their bloody-coloured post of Presbytery; endeavouring in that Article to engage the common people's Consciences, (though I shall by and by make good, that no man's Conscience is thereby engaged) to assist them, I mean the Plotters, to attain that which they had a pre-resolution to effect, si non Precibus tunc vi, armisque:— Since that plainly appearing as I have already showed.  
However that my deceived Countrymen may see how they have been abused into a belief of enjoying I know not how much happiness under the term of Reformation in Church, now generally rebaptized Presbytery; I shall present to your view a short Parallel, collected out of the writings of a pious, learned and conscientious Divine, of these two Governments, Episcopal and Presbyterian. 
Doctor Fearne  For, as for that illegitimate thing, that newborn brat Independency, it hath such variety of shapes, and each of them also so monstrous, that I shall not need to meddle with it at all, being Confident that it will soon be hissed out of the Kingdom by a Universal Consent, or like Jonah's gourd vanish away, unthought of, in a moment. And here I cannot but insert my admiration, to perceive so many men still so firmly in their affections and Judgements, adhering to the present conclusive determinations of that changeable-coloured thing, nay, that word Parliament; when as it is that which hath so much abused even these first affecting persons, the City of London in general, their misled supporters: Witness in particular, the present continuing imprisonment of the Lord Mayor, and Aldermen, and that strange and uncivil expulsion out of the Leiutenan, cy of the Tower, that deserving Gentleman Col. Francis West without the least pretended cause, even in the very midst of his expressed courtesies, and feasting favours cofenred upon their great Don, and his followers; although he formerly was chosen by the general Vote, nay, acclamation of the whole City, approved of by themselves, and indeed beloved by all; Only to make way for that unfledged Titmouse of Manhood and Wit; that Imp of Independency Tichbourn, fit, by far, mimically, again in his Father's Chamber, to act a wanton girl's part in a Comedy, then to have so great a part of trust and commanding power, as he now hath conferred upon him. Oh Lord open the eyes of poor deceived England, especially the City of London, and suffer them no longer to walk in darkness, and in the shadow of a senseless stupidity, thus like blind men, groping for the path of peace and truth, even at noon day.  
But I proceed to the Parallel of these Ecclesiastical Governments. And in the first place, take their definitions in general.  
Episcopacy, in itself considered, is a prelacy or superiority of one above all the Presbyters, within such a precinct or diocese, which one is appointed to have care of all the Churches within that compass, and furnished with Power and Authority for Ordination and Jurisdiction (that Authority not being Arbitrary, but bounded by Laws, and administered or exercised with advice and assistance of certain choice Presbyters;) to the intent, that all Churches or Congregations under him may be provided of able Pastors, and that both these inferior Pastors and people may perform the duties required of them. Pressbytery is such a form of Church-Government, 
Doctor Fearn in his book of Episcopacy & Presbytery considered.  as is administered by preaching, and Lay Elders jointly, with equal voice and power in the several Judicatories of their Parochial Sessions, of their Classical or greater Consistories, of their Provincial Synods, 
Page 3  and National Assemblies.  
Now by this, if I mistake not, you may perceive that they both agree in ipso regimine Ecclesiastico,— in the Government itself, considered as it referreth to the Church, that is, all Members therein that are to be governed, though not in the manner, number or qualification of the persons governing; both parties confessing, that the power of Ordination, and of Judicature, (so far forth as the keys left by Christ in his Church do extend) is of Divine Institution, and that this power must be excecised or administered in his Church by some; so that, I say, the difference is, whether the exercise or ministration of that power be restrained to certain choice men, or indifferently left to all Presbyters, and their assisting Lay Elders:— For none will accuse themselves guilty of so much ignorance and folly, as to affirm, that the decent Ceremonies, and innocent Vestments of the Church, as Cross in Baptism, Surpless, Cope &, the like, were practised & imposed, as essential, and inseparably necessary adjuncts to the Government itself: All which, rather then contention for them, should have extended to blood, might, nay would have been, by the condescension of His Majesty, quietly laid aside, needing not the peremptoriness of the sword to silence them.  
I. Under episcopal there is in every Parish a preaching Minister, with Churchwardens; and in some Deacons or Curates, by these offenders are noted and admonished, and the offences presented to the Ecclesiastical Courts or Confistories, where they may be heard and censured the Minister having power in some cases of notorious scandal, to restrain from the Communion, until the offence may be heard and judged in the Court and the party so offending, by the censure of the Church brought to give public satisfaction. Under the Presbyterian Government there is in every Parish a Minister, with a competent number of Lay Elders and Deacons; according to the largeness of the Parish: These make the Parochial Session, and have power to censure scandalous livers, contentious persons, and the like, to enjoin public penance, and impose upon the penitent, before he be received into the Church, a fine to be employed on pious uses. II. Under Episcopal, in every diocese, there are several divisions, the lesser and the greater, these being called Deaneries, there is Arch-Deconries, in those the Arch-Presbyters, in these the Arch-Deacons have power to call the Parochial Ministers together to inquire of doctrine and manners, and see to the redressing of smaller abuses. In the Mother City is the Bishop residing with his Presbyters, having the power of Ordination of judging and determining of all matter of doctrine or scandal, resereud to his hearing by his Arch-Deacons, and of rejudging what was judged amiss by them: This he doth, either in his Consistory, which he holdeth in his City, assisted by his Presbyters; or in his Vsitiations, going through his diocese, and causing his Clergy personally to appear, or in his diocesan Synod, which is made up of the City Presbyters, Dean and Chapter, the Arch-Deacons, and other choice Presbyters under the presidency of the Bishop. Under the Presbyterian in every County, there are also several divisions or Classes, containing such a number of Parochial Ministers, who have their set meetings for conference; and in the City, or more eminent Town, is the great Presbyterian Consistory, commonly called the Presbytery, made up of all the Parochial Ministers within its precincts; and of Lay Elders, from each Parish one; in this is the power of Ordination, of censuring crimes of the higher strain, with the greater Excommunication of hearing appeals from the Parochial Sessions, and rejudging what was there judged amiss. III. Under Episcopal Government are held Provincial Synods, consisting of all the Bishops, Deans, Arch-Deacons, and of certain choice Presbyters from every diocese within the Province; these have power to order all matters concerning the whole Province, to hear appeals from every Diocese, to re-judg what is done amiss, that could not be well determined in a Diocesan Synod. Under the Presbyterian also are held Provincial Synods, made up of Commissioners, that is, certain preaching, and Lay Elders from every Individual Presbytery, or Presbyterian Consistory, within the Province: These judge and determine matters pertaining to the whole Province: Also, all difficult cases, that could not well be determined within the Presbytery, they receive appeals also from the Presbyters, and examine what was there thought to be done amiss. FOUR Under Episcopal Government are also held National Counsels, consisting of the like Members as do the Provincial, these are of greatest authority: they examine and judge any thing done amiss any in Province: they consider and determine matters of Doctrine and Discipline inorder to the whole Nationall Church. Under the Presbyterian, likewise, are held National Assemblies, consisting of Commissioners from all the Presbyteries in the Kingdom, each of them sending two preaching, and one Lay Elder; also from every Burrough one, and he a Lay man; and from every University one, and for the most part a Ley man too: In these is the supreme and final determination of all complaints and controversies, and unto the decrees that issue thence, all must obey under pain of Excommunication.  
Now these premises impartially considered, which of these two Governments have the more effectual means to procure the end of Church Government, the preservation of truth and peace, the suppression of Heresy and Schism, let any rational unbyass'd-minded man judge; For my part, I ingenuously confess that it is contrary to common reason, in my apprehension, that Laymen, from whose education no knowledge extraordinary beyond their trades and such like affairs can be expected, (although it is true that many are furnished with knowing parts, yet as true that the most in a Nation are altogether defective therein) can be as fit instruments for such kind of employments as grave and learned Divines, whose only business it is to tread the path of all arts both humane and divine; so that if this continue in England, what I once read alleged against the Papal Consistory, that they did potius numerare suffragia quam argumenta pondirare; number rather their Votes, then weigh the solidity of their Arguments; will, I fear, be our deserved censure.  
From which justly meriting accusation  
Good Lord deliver this Nation.  
Again consider further, Bishops assume not the exercise of any power within any Prince's Dominions, or use it over his subjects but by permission and authority from him, and that according to just Laws and Rules made by sovereign Authority for the manner of external Ministration thereof, so that when the Episcopal power cometh to the holding of Courts and calling Assemblies, it wholly depends on the sovereign power; 
25 Hen. 8.19.  without whose Assent, signified by his writ, they cannot assemble for the making of Canons and Constitutions, nor publish and put in u●e any of them being made.  
Now Presbyterians take upon them to set up their Discipline in a Kingdom (therein indeed shaking hands with Jesuited Papists,) maugre all opposition; It is true for external peace sake they hold it fit to crave leave first and beg the assistance of the Civil Power, but if denied, will proceed without it, assembling together and making their own Laws without regulations from the Civil Power, for the manner and form of exercising their Discipline, allowing only the Prince, Potestatem Cumulativam (as they speak) a power to add more strength and vigour, not Privativam, to interpose or hinder their assemblies or decrees. And in this respect it were to be wished that England had never proved exemplary, as now in these latter times it doth by such kind of proceed; The fountain from whence hath issued too nigh bloody streams.  
And here it will not be amiss to present the Reader with the grounds and reasons enforcing his Majesty with his loyal Subjects assistance to defensive Arms, and in that a Declaration of my own in particular and many thousand English Protestant Judgements more, whose pens, tongues and hands only endeavoured a restoration of his Royal Majesty to his just regal honour and authority.  
Themselves and their fellow-subjects unto their due liberties both Parliamentary and private.  
The preservation of the Protestant Religion in the Doctrine and Profession of the Church of England against all Papists and Sectaries.  
The maintenance of the Government of the Church of England, as it standeth still by Law established until the Law of the Land shall make alteration thereof; not so peremptorily maintaining the continuance of Episcopal Government, as to enforce the remaining of its general practice in England, by force of Arms in opposition and against his Majesties (suppose that the King could or would dispense with his Coronation Oath) will and consent to that purpose cheerfully and voluntarily ratified; (not by the pressing violence of almost unavoidable necessity or tyrannising power of the prevailing Sword) but freely confirmed and declared by Act of Parliament, although peradventure they may mourn the alteration and abrogation of so ancient and apostolical a Government.  
But because my Judgement pleadeth for Episcopacy, and it hath been an argument much urged against the Bishops, and in them the Government itself defamed— That  
That formerly they silenced several godly Ministers, prohibiting them and others the exercise of holy duties; because they did only exercise duties that were holy; I shall write my thoughts freely herein; For, far be it from me to speak against, or any to forbid the Exercise of holy duties, as hearing, praying, reading, living strictly, Endeavouring to have a Conscience void of offence towards God, and towards Men: No, no, the practice of them in sincerity is the high way to Heaven, for without holiness none shall see God; but in the mean time, take heed what you hear, beware of swallowing poison wrapped up in Leaves of gold; take heed of these who have a form of Godliness, a form in Practice only; that under pretence of long Prayers and outside piety, devour Widows houses, that deny the truth of the word of God, the holy Scriptures; by their false Doctrines seducing many into erroneous Opinions, the parents of worse succeeding actions.  
For my part, if any did so forbid performance of holy duties, as I am altogether ignorant of any such; nor can easily be induced to believe it, howsoever were I assured of its truth, I would not minima defendere peccata, plead an excuse for them.  
But if then they did (as I believe they did) only by suspensions endeavour to prevent the sowing of the seeds of sedition, schism and heresy, or the growth thereof to any strength, either in public or in private, (as it was there) and is the duty of all Ecclesiastical Governors, they did no more than what the law of God and the land gave them a warrant for; therefore let every one as well take heed of calling good, evil; as terming evil to be good: for in all probability, had such preventing-remedies as these been timely applied, when sedition, schism and heresy first opened their black mouths, we never had arrived at this high degree (as at this present we are) of variety of Errors and pernicious destructive Opinions— O Lord have mercy upon us.  
But grant that some of them stretched the exercise of power beyond its lawful bounds, and in that respect were guilty, deserving punishment.  
What, is the fault of one or more Bishops to the Government itself? could not the errors of particular persons be reform, or punished but by an extirpation of the whole Government? durus est hic sermo, it is hard indeed, if God for the sin of two, Adam and Eve, nay of many thousands more, should have therefore denied mercy and reconciliation to all mankind. How everlastingly unhappy would the residue of the world have been! Deliver us good God from the cruel deal of men, and if affliction must be our portion, let us fall into thy hands, O Lord, for thy mercy endureth for ever.  
As for the remaining clauses in the first Article, viz. Of bringing the Churches of God in the three Kingdoms to the nearest uniformity, etc. these things considered:  

Covenant.  That the Discipline of the Church of God is most Consonant to the word of God, approved of, and desired by foreign Divines, and therefore the best reform; not entrenching with the Papists upon the Civil power, nor with them, denying the King's supremacy in causes Ecclesiastical, agreeing best with Monarchy, confirmed by the Law of the Land. Other Churches therefore (according to the rule of reason and religion) within His Majesty's Dominions, should rather conform to ours, than the uniformity of ours in Religion, Government, and Worship admit a change, or be transformed into any other form: To this purpose, O Lord, inspire the universal Church with the spirit of truth, unity, and concord, and grant that all that do Confess thy holy name may live in peace and godly love one with another. Amen.  

Covenant. This limitation is approved by the Parliament, as behind, fol. 53.  That we shall in like manner; that is, in a lawful manner according to the word of God, endeavour the extirpation of Popery,— that is, their tenants of transubstantiation, worshipping of Images, praying to Saints, Preaching good works as meritorious to everlasting life and salvation, that Kings for divers respects may be Deposed by the people, that than Subject's Oaths of Allegiance may be dispensed with, 
King James Apol. Oath Alleg.  with their denial of the King's Supremacy in all Causes as well Ecclesiastical and Civil, and the like; Endeavour extirpation of these by execution of good Laws already established against their Errors and Professors thereof, by that means preventing their further growth, hindering their seducing of ignorant and unwary people, and in case of Conspiracy and Treason against the King's Majesty, His Queen, or Royal offspring, the disturbance of the Peace of Church and State, by complaining of their attempts and deeds to the Magistrate, leaving them to the justice of the Law: and lastly, by recovering them by strength of holy arguments (as with strong physic) from that infection of their judgement and consciences, and their soul-poisoning heresies, praying continually in the fervency of the spirit for their conversion.  
But before I proceed to the next words (Extirpation of Church-Government by Bishops, etc.) I must desire the Reader to reflect back upon what I have already written concerning the Limitations of an Oath, briefly thus, That no unlawful Oath bindeth, 
Vide fol. 46.  nor must unlawful means be used for the compassing for effecting any thing in itself lawful, etc.  
Extirpation of Government by Archbishops, Bishops, 
Covenant.  their Chancellors, etc. That is, by using all lawful means warrantable by the law of God and the Kingdom, to that end, as petitioning the supreme Magistrate the King, or any other way if any other way can be imagined, not I say, entrenching upon the law of God.  
For, were an abolition hereof absolutely necessary, conducing to the general peace of the Kingdom, as it is upon good grounds, believed, rather altogether destructive thereunto; will you buy a temporal peace upon such unequal terms, as to hazard your soul eternally (unless the mercy of God interpose) by wilful perjury in the purchase, and gain an eating curse to your Posterity by Sacrilege? Besides, it is against the Principles of all Governments, the Law of God, and the Land, to enforce an alteration by bloody force, as I have already showed.  
Nay, you do not only hereby make yourselves guilty of perjury, treason, blood and sacrilege, but you endeavour to compel His Majesty to the breach of His Oath taken at His Coronation, wherein He swore to Defend the Bishops, their privileges, and Churches under their government.  
Again, were the Presbyterian government absolutely good, & so out of necessity the Episcopal must be removed, as it is not, yet a bloody eradication is proculdubio, unlawful, for we must not do evil, that good may come thereof; we must not like mad Mariners desperately steer our course amongst Rocks, hoping to arrive at a rich freight, lest we shipwreck ourselves here, and lose the end of our voyage, our hopes hereafter; therefore let all men, take heed of pretending a necessity of keeping this one Article of extirpation, because they have so Covenanted; unless they will make good also a necessity of breaking all God's Commandments; which is an high degree of Blasphemy to maintain, for that is, impia promissio quae sine scelere impleri non potest, nonque obligat; no Law obligeth in opposition to the God's Law; if it doth bind, it is to a repentance only; Therefore Recollect your thoughts now, for your own Experience cannot but acquaint you, that a violent deprivation of the King's Regal power was at first the contrivers design; and now plainly appeareth to be the Result of the War on their part; and reflect upon the almost six years' means made use of; or rather sins committed to effect the accomplishment thereof; as Envy, Hatred, Malice, Hypocrisy, public pretences of Reformation, private intentions of Eradication, and Deformation, revile of His Majesty's Royal Person and Government, Scandalising of the English Nationall Church, abominable Lying, contempt of Superiors, forcing of men's Consciences, Disloyalty, Perjury, Theft, Bloodshedding, nay, all imaginable Sins, with renewing of old Heresies, and raising of all manner of Schisms. Now if you love yourselves and your souls, and would not contract the guilt of all these sins upon your own heads; and as it were set your Seal of confirmation and approbation to the Sins of others; thus heaping up wrath against the day of wrath, be persuaded to desert these Plotters, and their Designs persist not; (contrary to Reason and Religion) in a rigid and sinful keeping of that extirpating Article. Now seeing the daystar appeareth, and every one (who formerly were wraped up in the night of mistakes and misapprehensions, or blinded with the silken veil of a good Opinion of the Contrivers, (because outwardly they appeared in Angelical habits) may without spectacles read that their pretences were only to usher in the intention; therefore the plea of ignorance and good meaning as formerly, can no longer be used, but be persuaded to come out from among these progressive ROOTERS, lest continuing with them in Sin; you also with them partake of punishment. For God is just, as well as merciful.  

Covenant.  Superstition, Heresy, Schism, and Profaneness, etc. For the residue of this second Article having already written something (which also may aptly be applied to these) when I handled the word Popery, I shall only turn it into a Prayer; yet because Schism is joined with the rest; if it were a time in these sad times, to jest, I should make it good, Rationally that your Contriving Presbyterians have in that, Sworn against their own Practice; for although the Protestant Church, like the Spouse in the Canticles is black; that is, not appearing genuina gloria, by reason of stormy weather; yet still she is Comly; still in her doctrine and discipline unaltered, remaining firm upon its old established foundation, notwithstanding the violent Endeavours of their changing times; nor was their Presbyterian Government then extant, and as yet but an infant, for want of the Royal assent, being neither able to stand, go, or speak; they themselves also very well knew, what the word Schism in an Ecclesiastical sense meaneth; how that ille Schismaticus qui a ritu Ecclesiae petulanter, & ambitionis studio discedit; that Separateth himself upon a proud Pharisaical conceit of holiness from the Communion of the Church, in the performance of Religious acts. But I pass that by, Praying that God, the searcher of all hearts, would be pleased to root out of all our hearts and minds the destroying blindness of Superstition, the spreading Leprosy of Heresy, the peace-Eating Gangrene of Schism, the tainting Corrupt humours of Profaneness, and all other things displeasing unto him, and contrary to His word, that we enjoy a blessed harmonious consent in Truth and Godliness, expressing the power thereof in our lives and conversations, and that the Lord may be One, and his name One in these three Kingdoms.  
We shall with the same sincerity, 
3 Article. Covenant.  etc. Endeavour to preserve the Rights and Privileges of Parliament: These are— freedom of expressing men's judgements, & if taken in a comprehensive complete sense, (King, Lords and Commons) power to repeal old, and Establish new Laws; to which every Subject is bound to yield obedience: Only thus much let me add, that no Privileges of one or both Houses can Patronise Treason, Murder, 
Vide Lex terrae. J. Jenkens.  or breach of the Peace, by their own confession; nor is it indeed consonant to reason; that they, whose first institution was ordained for preservation; should themselves practise or command desolation; whose Consultations should tend to the prevention of Treasonable and Rebellious excursions; & their concatenated effects, dissolution of the band of a national Peace, effusion of blood; by imposing (to that purpose) penalties & punishments upon the offenders; should amidst such consultations be practically guilty themselves of the same Crimes; they should be guiltless that condemn the guilty.  
Quae culpare soles, ea tu ne feceris ipse:  
Turpe est doctori, cum culpa redarguit ipsum.  
Preserve the Liberties of the Kingdoms, That is, as Kingdoms having liberties by the Law and Custom thereof distinct one from the other; 
Covenant.  to preserve each of them, free from any usurping power and unlawful entrenching one upon the Other. And in this respect it were to be wished, that our Northern friends had kept close in their practice: and that England for the future, would take care to defend its particular Interests.  
Liberties of the Kingdoms, not Libertinism in a Kingdom. But Liberties, that is, the Liberty of each man therein, which as Natives, or otherwise belong unto them according to the fundamental Constitution and Law of each respective Nation: now this Liberty must necessarily have a respect to all degrees of men therein. Pray then let us not exclude the head of all, the King, as I have touched in my observation upon the preamble, especially having sworn in the next Clause to Preserve and Defend the King's Majesty's Person, 
Covenant.  etc. That is, Not to hazard His Person by opposing Armies in the field, where the ignorant Bullet cannot distinguish persons; Nor by administering the least occasion of heart-grieving & melancholy sadness; the sly, yet certain impairers of health, & menacers of the body's ruin; nor by, and actions or speeches derogatory to the honour of a King, and not becoming the duty of a Subject; for you all know what grieved David most; and who it was that said, At quod tu facis, hoc mihi dolet— Subjects insurrections against, and insolent abuses of their King, (like the apprehension of an injury received from an intimate friend) non tam cito tangit quam penetrate, like an arrow pierceth the very heart, upon an instant, therefore this is not the way to preserve the King's person.  

Covenant. Vide more to make this good backward.  And Authority— Now, what that is I have already showed, how that to Him belongeth the power of making and repealing Laws, War or Peace, etc.  
In the preservation of the true Religion & Liberties of the Kingdom. 
Covenant.   
This, upon Rational grounds must necessarily imply Religion and Liberties, in esse, not posse or velle, as I have already observed; Now both this Religion in esse by Law established, and the Kingdom's Liberties: His Majesty hath preserved, & still doth, even with the loss of his own Defence, the Kingdom's true Liberties. And for His Religion I attest His very Enemy's confession, to make good His constant Perseverance therein, and preservation thereof: myself in this particular esteeming it, melius silere quam pauca dicere, admiration supplying the place of Expression.  
O therefore, that the world may bear witness with your Consciences of your Loyalty, that is, 
Covenant.  faithful obedience to your Sovereign, (notwithstanding former aberrations through ignorance) and that you, for your parts had no thoughts or intents to diminish that just power and greatness which belongeth unto him by the Law: Use your best endeavours to free Him from this unparallelled and unjust restraint, and restore Him to His Regal power and possession of His Royal prerogative. Thus you will be instrumental restorers, of England's Honour, Peace, and Glory; and do not content yourselves, (as too many do) that you have only sworn to maintain the King's Just Rights, when as your actions Endeavour the contrary, or endeavour not at all the maintenance of them, contrary unto this Clause of your Covenant.  
We shall also with all faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, 
4. Article. Covenant.  or evil Instruments by hindering the Reformation of Religion, etc. Who hindereth Reformation, and a reduction of Religion to the purity of practice, but those who hitherto have countenanced and still connive at a Toleration of all Erroneous practices, Schism, etc. contrary to the second Article of this Covenant, hereby making themselves guilty; for Qui non vetat peccare cum potest, Jubet.  
Dividing the King from His people— Are not they such dividers who have taken up arms only to deprive His Majesty of His Regal Power? Declared him not in a condition to govern; 
Covenant.  
Answers to Scots Papers, Novemb. 1647. Dec. Answer to Scots Papers, 13 March 1647.  and by imprisonment of Him, disabled Him from performing His duty as a King, by protecting His Subjects; and by Proclamations enjoining their Obedience to the established Laws? Who have divided the Kingdom from the King! but such, as by their actions, 
Negat. Oath.  Oaths and Declarations have endeavoured to frame Rem publicam in Regno; Supreamacy in the people never heard of, nor ever practised in this Nation before, in opposition to His Majesties justly Supreme power; going about to transform this Kingdom into a body with two heads, which is monstrous and contrary to nature, and to contrive two shining Suns in England's Hemisphere, which was ever ominous, and Prognosticatours of Destruction.  O Deus bone, in quae tempora reservasti! Preserve us good God from confusion and sudden ruin. 
Who divide one Kingdom from another, making factions among the people, and causing fractions in their duties and affections, but they that invite the assisting invasion of neighbour Nations, maintaining Armies within its one bowels, to effect an alteration of Government by force? Who divide one Kingdom from another, but they that neglect, nay, deny timely supplies, whereby Ireland might have been reduced, in Obedience to His Majesty, and the Law of the Land; the want whereof disabled the Protestant party there, and enableth the Irish Papists to divide themselves from the Crown of England and Ireland, endangering also the ruin of our own Nation; and all these contrary to the common rules of Humanity, much more Christianity? and in opposition also, to the Law of the Land and this League and Covenant, thus rightly, Rationally and Religiously expounded.  

Covenant.  That they, that is, Incendiaries, Malignants, etc. may be brought to public trial, and receive condign punishment as the degree of their Offences shall require.  
For this part of the Article I have nothing to write but this Secundum Leges fiat Justitia, may Justice take place, running down like a stream; yet because non sanguinis homo; Misericordia praevaleat opto, may they all find pardon for their Treason and Rebellion against our Sovereign Lord the King, & the Laws in this world, mercy & forgiveness for all their sins against the God of Heaven in the world to come. To this purpose it were to be wished they would follow the often reiterated advice of Reverend Judge Jenkens, to restore His Majesty to His Throne, and procure a gracious Pardon from Him, with an all-burying Act of Oblivion.  
O that men would in this their day, perceive those ways which do lead to Peace and Truth, and walk therein before they be hidden from their eyes.  
And whereas the happiness of a blessed Peace between these Kingdoms, that is, 
5. Article Covenant.  by the union of the three Kingdoms under One King, professing the truth of Religion, governing by His established Law; denied in former times to our progenitors, is by the providence of God granted unto us, etc.—  
So that, now we are no more Aliens, nay Neighbours, but Brethren; not envying one another's happiness and prosperity, being not infested with offensive or defensive Acts of hostility upon either of our borders, but reciprocally endeavouring one another's peace and welfare, mutually joying in the enjoyment of one another's happiness; Let each of us endeavour that the Kingdoms may remain in such a firm peace and union, that is, by our mutual obedience to our Sovereign, and the Laws of each respective Nation, and in brotherly love one towards another.  
Amen, O heavenly Father. Give us to this end powerful endeavours to make good our Covenant accordingly.—  
And may Justice be done to the wilful opposers in manner expressed in the precedent Article.  
We shall also according to our places in this common cause of Religion, Liberty, and peace of the Kingdoms, 
6. Article. Covenant.  assist and defend by all lawful means all those that enter into this League and Covenant, etc. nor shall we make defection to the contrary part, but shall oppose and hinder—  
That is, all such who envying our blessed union thus religiously lawfully cemented, shall oppose us and it, endeavouring by heretical erroneous divulged positions to dishonour God and rob him of his glory; by seditious doctrines; to infuse into the people a disloyal spirit of Treason and Rebellion against the King's Majesty His heirs and successors; of disobedience to Him and His lawful Commands; whereby His honour is despised, the general good of the Kingdoms not only neglected, ●ut much endangered: all which we shall do as in the sight of God.  
And because these Kingdoms are guilty of many sins against God and his Son Christ Jesus as by our present distractions & dangers too manifestly appeareth. Let us all pray that the God of heaven and earth would give us his grace of humiliation for our own particular, & the general sins of this Nation, especially that we have not valued the inestimable benefit of the Gospel, nor received Christ into our hearts: conforming our lives and actions to his practice and precept; but rather have made use of the liberty and freedom which we had by Christ from the rigorous exaction and condemning power of the Law, 
Gal. 5.13.  as an occasion to neglect and altogether to deny our obedience to the Law as the rule of direction. Notwithstanding that thou who art truth itself, hast told us that the end of thy coming was to fulfil and not to destroy the Law; 
5 Mat. 17.  Nevertheless we despise it, running madly into sin as an horse rusheth into the battle. Let us further prey that God would bestow upon us his grace of assistance, whereby we may be enabled to amend our lives; to perform all holy actions required by himself, to himself, according to his revealed will, all our duties towards Men according to their several degrees and places, Honour and obedience to the King as Supreme, to whom they primarily belong; to all subordinate Magistrates as rivulets streaming from him the Spring; Forgiving all our enemies, persecutors and slanderers, praying God (who hath the hearts of all men at command, winding them which way he please as he doth the Rivers of water) to pardon their sins and turn their hearts, and cause us to live in love, peace and charity one with another. Thus let us show an example of a real reformation, that the Lord may turn away his wrath and heavy indignation, and restore truth and peace to these Churches and Kingdoms, which God out of his infinite mercy grant. Amen. Amen.  
To draw to a conclusion, I shall (by way of a brief recollection) propound some few questions to my poor deceived Countrymen which their own knowledge can answer.  
Had the irregular faction of the two Houses intended as they only pretended a reformation of some errors, which perhaps like Cobwebs in an uninhabited house, were grown through too much security a crime incident to an uninterrupted peace in Kingdoms, they might have been swept down with the mild besom of Instruction, and care taken to prevent the like for future, and needed not to have pulled down the building to take them away.  
Did ever His Majesty in all His transaction by His Messages and Declarations since these unhappy times, propose any new thing for the enlargement of His own Prerogative, or derogatory to the Law of the Land, and more particularly that part thereof which concerneth the Subject's Liberty?  
Did the King Patronise any Instruments who ran formerly beyond the just bounds of the Law from condign punishment? Did He ever practise Popery truly so called, or propose any thing that to the most jealous and suspicious thoughts might in aftertimes have occasioned the introduction thereof?  
Or did he ever administer the least ground to fear his recidivation from the Protestant Religion, but rather hath evidenced the contrary by His Practice, Proclamations, Declarations and Commands?  
Did not His Majesty ever first send Messages of Peace and reconciliation; 
Vid. all His Messages. Col. Parl. Ordin.  Wooing His Subjects to the enjoyment of their own Tranquillity and happiness?  
On the contrary, have not the irregular faction of the two Houses, notwithstanding their pretences of Religion and Law; subverted the ancient Law and Liberty of our Nation, and defamed the Religion established abrogating its forms of Worship?  
This will appear if you consider  
That in all their addresses though pretending Peace they never endeavoured a reconciliation between His Majesty and themselves in such a manner, whereby a mutual satisfaction and security might have been given and received as it is requisite, between two differing parties, but they must have all; giving His Majesty no satisction at all?  
Did they ever command the practice of the Religion and forms of worship established (notwithstanding their pretended maintenance thereof?) or did they ever so much as consult about preservation thereof, but on the contrary have suffered heresies, Schismatical opinions openly to be Preached and Printed, contrary to the same Government?  
Did not His Majesty yield to the settling of the Presbyterian Government for three years in a Legal manner, as flowing from the power of the Crown? But this would not satisfy.— They like strange gamesters, fling at all, they must have totaliter totum.—  
Therefore consider hereof, you have again the result of the design Epitomised.— Nolunt hunc regnare.— Their Writings, Actions, past, present, (although spiced over with never so many plausible pretences) affirm no less.  O Angliginae, Angliginae, quae vos dementia cepit? 
O Englishmen let me expostulate with you; Did all of you, nay did any of you six years passed by your first assistance, intent what you now see brought to pass?— The frame of your Government altered.— Your King your Sovereign a Prisoner. I am confident that few or none of you, (you I mean to whom I writ, contributers of your assistance, not knowing wilful contrivers) had then no such intentions; Why then by silence will you suffer the guilt of these bloody designers to be originally pinned upon your back?  
Take notice that sin-guilty men are of a nature much like the Plague, they love to have company in infection, avoid the one therefore as you would fly from the other, follow the common Proverb, Set the saddle upon the right horse.  
Weigh in your thoughts past and present actions; have they not sufficiently abused you, you deceived, misled, Londoners I mean?  
Can you ever some years past, have supposed that an Army, formerly styling themselves your protecting friends, 
● July 1647.  should by an opposing march come against you; slaying even at your City walls some engaged for your and its defence? that the Cannon's mouth should by them be turned against your dwellings; that your defensive means of preservation within your walls, your Chains I mean, by the prevalency of that faction, should be knocked off?  
Can you then expect or fear to be thus domineered over by such bucklers, and the Lording swords? I am certain such thoughts could not then possess you. Now, all this being true, why will you by your too too passiveness be continuers of your own Miseries?  
Consider further, do you all expect Clavum regni tenere? do you all hope to be Kings? to govern? none obey? you cannot entertain such vain conceits.  
Do you expect that liberty should be granted in Civil affairs? Vitam sine lege vivere to live without a Law.— No no: deceive not yourselves— your cunning Masters that have hitherto blindfolded you and led you by the nose; will, when they have gained the full command of the reins, make you passive in any thing that their ambition, malice, and covetousness shall (though falsely) suggest as necessary and convenient.— Therefore be persuaded to a desertion of them and their designs. What though you have got a scratch or two in your reputation, by your former erroneous actions; would you rather have it fester through neglect, and so endanger the loss of a member, then apply this salve of a penitential return, which will heal you in a moment? Non est perniciosum in praelio vulnerari, sed post vulnus acceptum vulneri medicamentum non applicare; It is more madness to refuse a cure, then dishonour to receive a wound.  
Is it not a far better, happier Government, and freer from oppression to live under our Sovereign Lord the King, Ruling His Subjects by a written Law, and resigning the Ministers of that Law (if they neglect executing Justice and Judgement according to the direction thereof) to the strictly searching examination of a Parliament, (one of their proper works) and according to their merit by them to receive Punishment, then under a company of Tyrannical persons (quibus voluntates solummodo leges) governing according to their own wills, and from whom there is no appeal?  
Once more therefore, let me earnestly desire all my abused and deceived Countrymen, to return to the God of heaven by a true and unfeigned repentance to their Sovereign in Loyal affections, and obedienciall actions, to their Country in a true hearted fidelity.  
And here although I have not the least cause (knowing the principles of Religion on which they stand, to doubt their contrary practice) yet for the further advancement of His Majesty's Honour, their own reputations as English Protestants, Vindication of the Kings so just a Cause, and stopping the mouths of envious men, who watch for reviling opportunities, let me add this request, to all those who by the assisting and directing power of the Almighty God have ever since these dismal days of bloody disloyalty, been kept in the strait path of obedience to His Majesty, That they would invite all former wanderers out of that way, unto a return, by persuasive arguments of reason, sound principles of Religion, alluring expressions of affection, laying aside all bitterness of spirit, revenge and hatred, the bane of Peace and reconciliation, forgetting all former deviations; putting a difference between the efficient and instrumental cause, I mean the contrivers of this Rooting design and the Instruments, who were abused into unlawful actions by specious pretences, and know not the end to which these beginnings did tend; considering that though Nature hath equally bestowed eyes upon all birds, yet she hath not given to all, eyes alike qualified with the Eagles; therefore let us all rather endeavour to clear their sight, then muffle them with the veils of scornful and reproachful words; Nay let us even to the most wilful persisters and envenomed spirits imitate the example of blessed S. Steven, whose heart, hands, eyes, and tongue than begged mercy and forgiveness of the God of heaven, for his hard hearted adversaries, when they were knocking him down to the earth with stones. And when in after times the wheel shall turn, placing their expectations in the chair of power with a nunc fruimur votis, forget not to use the reins of command with Moderation; still remembering that the irregular deeds of State affairs, and Princes employed instruments, reflect always upon their Royal Master; the King's honour being then wounded when they do but slip into the practice of unwarrantable, unjust oppressing actions, remembering also that many thousands in England have almost for seven years' time, been bred up like wild Colts, by their Riders, unto stubborness and disobedience, and therefore in probability, may sooner be stroked then whipped into a condescending compliance; for oftentimes we know, that the sense of an immoderately beating hand, forceth a penitential, (though formerly prodigal child) to a backsliding, and re-excursions, unto more desperate undertake.  
Although England hath been long troubled almost with a general frenzy, yet the Iron rod, Bread and Water are not properly to be given them as food, whom Time the mother of Truth, and Instruction the Judgements Informer, hath like Physic recovered from that distemper.  
Remember that England hath been long sick of a Consumption, even to a feared dissolution of the whole body, like a Patient (by the loss of much blood) brought into an extreme weakness; and all know, that knowing Physicians (although probably there may still remain some bad humour) administer not strong Purges, but comforting Cordials then, when there is as it were an interregnum inter mortem vitamque, not knowing which will be the Conqueror, life or death; still having in your thoughts that it is the only glorious property of mercy, for a man then to pardon and forgive injuries when it is in his power to be revenged. Thus let us win all unto us, and being won, lock their affections and judgements by such Christianlike examples, and like true followers of Christ pray for all men, first for our Sovereign Lord King Charles to this purpose.  
O Thou Lord of Hosts, pitch thou thy tent hourly round about Him; be a shield to defend Him from all violent attempts against His Royal Person, from cunning insinuations against His Honour, Crown and Dignity, be thou good God His comforter in this His day of Tribulation; permit not the waters of affliction to overwhelm His soul with sadness, but continually supply Him with patience proportionable to His sufferings: hasten, hasten good Father His deliverance. Restore Him unto His Regal Power and just Rights, settle Him, settle Him fast in His Throne; place the Crown upon His head, and suffer it not by the hands of Treason or Rebellion to be shaked, or removed from Him, or any of His Royal offspring until Shiloh come; Bless His Majesty's Royal Consort, our most gracious Queen Mary, cause Her with Mary in the Gospel to choose that better part which never can be taken from Her. Bless, protect and defend our Noble Prince Charles, with the rest of His Majesty's Princely Progeny: Bless these Kingdoms of England, Scotland, and Ireland, and all degrees of men therein, from the highest to the lowest: Forgive the iniquity of the people, turn us O Lord, from our sins, and we shall be turned, take away the heavy judgement of the sword from us, Restore our Peace, renew and continue our Plenty, comfort us according to the days wherein thou hast afflicted us, according to the years that we have seen evil; Take away all bitterness of spirit, revenge, hatred, and give us unity, brotherly love, and concord.  
Bless the famuos City of London; grant the Inhabitants a serious consideration of their former ways, repentance and pardon for all their offences; turn them, turn them O Lord into thy paths, Let thy word be a Light unto their feet, and thy testimonies a guide unto their step. Restore unto them their ancient Government, and to that end give them Governors, Magistrates, and all other Officers according to thy own will; Religious, not Rebellious, faithful, not factious, careful to discharge that trust which God and His Scared Majesty shall intrust them with, propounding thy Law for their imitation; the known Laws of the Land for their direction, studying only the glory of thee our God, the Honour of our Royal Sovereign and His Posterity, The peace and plenty, wealth and weal, prosperity and happiness of all their fellow Citizens, from the greatest to the least and meanest. Preserve them and the whole City from the boundless rage of devouring fire, from Plague, pestilential diseases & famine, defend it from the ravenous violence of maliciously ambitious men, from being tyrannised over & oppressed by the insulting sword: let not, O let not the wealth and glory thereof, nor any of the Inhabitants be exposed a prey to the unsatiable fury of avaricious, revengeful, bloodthirsty men: purge it from all heresy, schism, profaneness, and whatsoever is contrary to thy word and Commandments; and to this purpose bestow upon them faithful dispensers of thy Word, seeing their flocks with wholesome food; not leading them unto Rocky Mountains to famish, nor leaving them amongst Wolves, killing heresies, to be destroyed, not giving the children of thy family either for fear or hope, stones instead of bread, Serpents in place of Fishes; not Preaching themselves but the Gospel of our Lord and Saviour Jesus Christ, in truth and sincerity. O Let not my Lord be angry and I will speak but this once; Be thou, (O Almighty, Omnipotent God) a strong tower of defence to all the particular Citizens, Members of that Honourable Corporation, with all the rest of the people within His Majesty's Realms and Dominions, high and low, rich and poor, young and old, even from our Sovereign Lord the King, to the tender infant newly stepped into the world out of the dark prison of the womb, and together with them all others belonging to His Royal 
* Eng. Scot Irel.  Family and household wheresoever dispersed; Take thou every one of them into thy all-securing protection, give them blessings proportionable to their several degrees, conditions and necessities, shower down thy blessings upon all men from one end of the earth to the other; Let the sunshine of thy Gospel break forth in all dark corners of the world, dispelling the black clouds of Judaisme, Turkism, Paganism, and all other Errors whatsoever: Accomplish the number of thy Elect, and then come Lord Jesus, come quickly. Grant these Petitions O thou Father of all mercies and God of all consolations, for the sake of thy Son our Saviour, to whom with thee and thy holy Spirit, be ascribed all Honour and Glory, now and for evermore. Amen. Amen. Amen.  
Soli Deo gloria.  
Si quid novisti rectius istis  
Imperti, si non, his utere mercum.  
FINIS.