Edinb. 6. junii, 1648.  
The humble VINDICATION OF THE COMMISSIONERS OF THE GENERAL ASSEMBLY AND Their late Proceedings, in Answer to the LETTER of the High and Honourable Court of PARLIAMENT, dated May 11. to the several Presbyteries in the Kingdom.  
ALthough we doubt not but the particular Presbyteries will sufficiently return answer to the Parliaments Letter so far as concerneth them,( wherein divers Presbyteries have already given example to the rest) yet the chief purposes of that Letter reflecting all along upon our late proceedings, and the Letter being also Printed and published for common view and use; The great trust put upon us will not allow us to be silent in such a case. And the greater cause we have to vindicate our proceedings in this manner, because whilst we had just reason to expect from the Parliament a clear and real satisfaction to our desires, seconded by so many provincial Synods, instead of such satisfaction, that Letter came abroad with many reflections upon our proceedings, neither was any thing hereof communicat or made known from their Lordships to us, that we might have been heard for clearing our own actions before the divulging and spreading abroad of the Letter.  
To the Preface of the Letter we answer, that as it is too manifest how many and great scandals are thrown upon us and our proceedings by the favourers of Malignants and haters of Reformation and presbyterial Government; So we know not either among ourselves, or in any Assemblies of the Church of Scotland any favourers of Sectaries, or haters of the Person of the King and of monarchical Government, who throw scandals upon the Parliaments actions; And if any shall by sufficient proof discover any such in this Kingdom, it will quickly appear how far the Assemblies of this Church( and we for our part) shal be from conniving at them or bearing with them: Yea the General Assembly and Commissioners have already declared so much, and so often both for the preservation of Monarchical Government in his Majesty and his posterity, and against Sectaries. And there hath been also so long and real proof both of the loyalty of this Reformed Church of Scotland to his Majesties Father and to himself, and of zeal in executing Church Discipline against Sectaries( wherever any were found) that the world may bear witness with our Consciences of our integrity both in the one and in the other, although we should altogether hold our peace. error will sooner comply with error then truth can, and favourers of Malignants have been and may again turn to be favourers of Sectaries, to serve their turn and save their interest for the time. For our part as we did before so we do still clearly and ingeniously profess that we look upon Sectaries and Malignants as enemies to be opposed, as rocks to be avoided on the right and left hands.  
We see no cause why the several Presbyteries need to be censured as they will answer to the great God not to suffer themselves to be possessed with unjust and undeserved prejudices against the Parliament& their proceedings; The fear of God, and conscience of their duty will keep them upon the one hand from unjust and undeserved prejudices against their Lordships and their proceedings, and upon the other hand from obeying unjust Decrees, and complying with iniquity altho established by a Law.  
What their Lordships profess concerning their preferring of no earthly thing to their duties for Religion, and concerning their real endeavours to satisfy the most tender consciences by their Lordships great compliance with our many desires; All this we leave to the searcher of the hearts, and trier of the reins, who can and will judge thereof: This we can say for ourselves, that to this day, we have not received a satisfactory Answer from their Lordships unto any one of our desires presented to their Lordships for the safety and security of Religion, but under colour of yielding somewhat, our desires were more dangerously refused, then if they had been flatly rejected.  
If that which followeth in the Letter hold good, viz. That it cannot be by any with truth and justice alleged that their Lordships have in the least measure wronged or violated the true privileges and Liberties of the Church, we are greatly to be blamed and censured for complaining in one of our Papers to the Parliament that their Lordships have very much prejudiced the true privileges and liberties of this Kirk, and for protesting( upon that occasion) against such preparatives, and for preservation of the liberties of the Kirk in time coming. But now how much truth and justice we had for the ground of our grievance and protestation, all who will not shut their eyes against the clear light may easily understand. For was it ever before heard or known, that any Parliament of this Kingdom did without the knowledge and consent of those who had for the time the trust of the public affairs of the Kirk, determine, judge and declare, by an antecedent judgement, matters so highly concerning Religion, as these contained in the Parliaments late Declaration. Wherein there are not only dangerous expressions concerning the Confession of Faith, Directory of Worship, and Presbyterial Government( as we have particularly instanced in our late Declaration) but likewise in the close a strange and new sense put upon the Covenant and acts of General Assemblies, without so much as first consulting us concerning such a sense thereof, which might have been prevented if they had consulted us therein: Notwithstanding of all which the Declaration being communicat to us from the High and Honourable Court of Parliament, and we having promised a speedy return thereto, which accordingly after eight days we performed,( the matter being copious) the Declaration was ordered by the Parliament to be printed, and the three demands contained therein sent away to England without staying a little for our Answer( which we had let them know we were preparing) whereas a very short delay might have by the blessing of God brought unto their Lordships more light, and matter of second thoughts.  
We can as easily acquit ourselves of any encroachments upon the unquestionable Rights of Parliament. We are obliged by Solemn Covenant to endeavour the preservation of the Rights and privileges of Parliament; And to encroach upon the same were indeed a heinous crime, wherewith if any shall reproach us, let them take heed what the ninth Command will exact of them: yet they who will remember how in all ages, the most faithful servants of God have usually been traduced as troublers of, and encroachers upon the Rights of the Civill Magistrate, will not much marvel that what hath been is now.  
As to the three instances mentioned in the Letter, to prove that great encroachments are made upon their Lordships unquestionable Rights. First it is said, What can be more civill then to determine what Civil duties we ought to pay to our King, or what Civill powers he ought to be possessed of? We ask again whether in our late conferences with their Lordships concerning an engagement in War, there was any thing more proper to be insisted upon by us, then the securing of religion before all worldly interests, and particularly, that security may be had from his majesty for the point of Religion before his restitution to the exercise of his royal power? Must not duties to God( whereof the securing of Religion is a main one) have the supreme and first place, duties to the King a subordinate and second place? Next as we have not determined what civill duties the Parliament ought to pay to the King, or what civill powers he ought to be possessed of; and as it is competent to the Parliament to Judge of Civil duties between the King and his People, in their own way; so can we not admit that it is proper and competent only to them to judge of those duties; for the duties of the second table as well as of the first, as namely, the duties between King and Subject, Parents and children, Husbands and Wives, Masters and servants and the like, being contained in, and to be taught and cleared from the Word of God, are in that respect and so far as concerneth the point of conscience a subject of ministerial Doctrine, and in difficult cases a subject of cognizance, and judgement to the Assemblies of the Kirk. And here it is not to be passed that the Kirk of Scotland in the large Confession of Faith, ratified by Acts of Parliament, did long since determine the duties of the Kings and Subjects, The l●ke whereof may be seen in the other Confessions of Faith of other Reformed Churches.  
Secondly, whereas it is said, Is there any other Authority in this Kingdom but that of the Parliament, and what flows from them, that can pretend Authoritative power in the choice of the Instruments and Managers of their public Resolutions? We humbly ask, is there any ecclesiastical Authority within this Kingdom that hath pretended or doth pretend to such a power? for we know no such thing. An Authoritative power and choice of the Instruments to be entrusted in Committees of Parliament and Armies, doth not belong unto us but unto the Parliament. nevertheless it was very competent for us among other things requ site for the safety and security of Religion and our Solemn Covenant, to represent to the Parliament the Qualifications which we judged from Gods word to be necessary in such as are entrusted with the managing of so great Affairs, and so highly concerning our Religion and Consciences; Which have had the more reason to insist upon, for our own and others fatisfaction, we being desired to join and concur in the business. Suppose a Minister preaching before the Election of Magistrates( which is usual) and showing from the Word of God the Qualifications requisite in Magistrates and that none ought to be chosen but such as are so and so qualified; who will challenge such a Minister of assuming the Authoritative power of choosing Magistrates? And if the choosing of particular Magistrates in Cities and Burghs contrary to the Rules and Qualifications of the Word, be sinful and blame-worthie, how much more the committing of so great a public trust in Committees and Armies to divers not Qualified with the necessary Qualifications.  
To the third Instance, which asketh, Is it a subject for the Dispute of Church Judicatories, whether his majesty hath a Negative voice in Parliament, or not? We answer, so far as the Scriptures of the Old or New Testament hold forth any light to us, what Power is due, and what is not due to Kings, it well agreeth with our places and callings, to communicate such light to others as we see need. We know no Church judicatory that hath disputed whether his majesty hath a negative voice in Parliament; but we had just reason to supplicate the Parliament that they might not interest themselves in any quarrel for his Majesties Negative voice, because of the great dangers which may thereby come to Religion, not onely by future disappointments of the so much desired settlement of Church affairs, but by quarreling the Solemn League and Covenant itself, and the begun Reformation and Uniformity in Religion which hath been purchased with so much pains, hazards, losses and sufferings.  
And now we shall take all these three instances jointly, and make this further answer to them all. First, although the points had been merely civill, yet by the Confession of Faith agreed upon by the Assembly of Divines at Westminster and approved by the general Assembly of the Church of Scotland as sound and Orthodox as the Act more particularly beareth, we are allowed to apply ourselves to the Parliament by way of humble supplication even in Civill matters, The Parliament also having in their Declaration expressed their desires and resolutions, that the said Confession of Faith be confirmed and established, have upon the matter allowed us to supplicate their Lordships concerning such things. Next we say, that in all the three instances which are given, our supplications and desires were to avert what we justly conceived to be destructive to Religion: We hope no man will have the face to say that the Assemblies of the Church may supplicat against dangers of Religion which fall within the first table, but not against dangers of Religion which fall within the second Table, or that they may supplicat against dangers of Religion arising from other men, but not against dangers of Religion in which his Majesty is any way concerned, or which flow from a bad choice of the Instruments and managers of public resolutions.  
The episcopal disease of meddling with Civill affairs we trust through Gods mercy neither hath nor shall have any place among the Ministry of this Kingdom, who by their national Covenant abjured the Civill places and power of herdmen. Only we shall desire it may be remembered that there were other Episcopal diseases and distempers beside this, as namely, encroaching upon the liberties and privileges of ecclesiastical Assemblies, the forcing of the consciences of Gods people, and persecuting such who could not in conscience obey. Wherefore it is necessar that all the Episcopal evils and disorders be carefully avoided. And as we do not doubt the ensuing General Assembly will do what shall be fit for them to prevent the vilifying and contemning the Authority of Parliament, if it be found in danger to be vilified, so we humbly conceive they will not be unmindful to prevent the vilifying and contemning of the authority of their own Commissioners.  
The following clause in the Letter putteth over to the General Assembly any of the ministry, who shall offer to stir up the Subiects of this Kingdom to disobey or deny to give civill obedience to their Laws, it being expressly provided by the second and third Acts of King James 6. his 8. Parliament in Anno 1584. that none of his Majesties Subjects under the pain of Treason impugn the Authority of Parliament. Where first we shall desire that two known distinctions, which in this passage of the Letter seem either to be confounded or forgotten, may be remembered. Civill obedience to Acts of Parliament is either in things unlawful and contrary to the Word of God, or in things lawful and right. In the former case it is a sin to obey: in the latter case, a sin not to obey. Again the Authority of Parliament is one thing, an Act of Parliament another thing; We do still aclowledge their Authority when we obey not this or that Act. And whatsoever be the Treason of impugning the Authority of Parliament, it can be no Treason to obey God rather then man: Neither did the general Assembly of Glasgow 1638. and such as were active for the Covenant at that time commit any Treason when they impugned Episcopacy and Perth Articles, although ratified and strengthened by Acts of Parliament and standing Laws then unrepealed.  
As to the two Acts cited in the Letter, if the Order of the Printed Acts be followed, the third hath nothing in it of what it is cited for, neither know we for what use it can be cited and applied, except to the abridging of the Liberties of ecclesiastical Assemblies; for it dischargeth all Judicatories and Judgements, Conventions and Assemblies ecclesiastical, without his Majesties special licence and Commandment, which how contrary it is to the word of God, to the example of the primitive Church, to the Judgement of sound Divines, to the Liberties of this Kirk, and to our Solemn Covenants, is more manifest then to need that we should insist upon it. But if the Order of the unprinted Acts be followed, the second of these Acts doth not mention the Authority of Parliament, but of his Majesty and his counsel: However we are hearty sorry for the citation of the Acts of that Parliament, a Parliament which reintroduced Episcopacy, and so made defection from the national Covenant sworn three years before: For Captain James Stewart then Earl of Arran and chancellor, and the few Prelates of that time contrived and procured such Acts of Parliament as might serve their ends. The same Acts were alleged and urged by his Majesties Commissioner in Anno 1638. for Episcopacy, whereunto this Answer was made at that time, The Acts of Parliament, 1584. are of several natures, but they were protested against by the Ministers of Edinburgh in name of the Kirk of Scotland at the Market cross of Edinburgh when they were Proclaimed, and as they were made in that time which was called the hour of darkness of this Kirk Tyranized over by the Earl of Arran, so are they repealed, 1542. Cap. 114. It is not to be forgotten, That after the making of those Acts of Parliament they were so generally disliked by all good men, that the chief Courtiers of that time thought it necessary to employ Master Patrick Adamson, a chief diviser of these Acts to make a Declaration of the meaning thereof in his Majesties Name, which he accordingly performed. Concerning which Declaration the said Master Patrick pretended Archbishop of St. Andrews did afterwards in his renunciation make this Confession. As where I am burdened to be the setter forth of a Book called the Kings Declaration wherein the whole Order of the Kirk is condemned and traduced, I protest before God, that so I was commanded to writ the same by the chancellor for the time, but chiefly by the Secretary, another great Courtier who himself penned the second Act of Parliament, concerning the Power and Authority of Judicatory to be absolute in the Kings Power, and that it should not be lawful for any subject to reclaim from the same, under the penalty of the Act which I suppose was Treason.  
Beside that Declaration his majesty himself having received a supplication from divers well affencted Ministers with their Animadversions upon the said Acts of Parliament, did pen with his own hand another Declaration of the meaning thereof: But by both those Declarations it may be easily understood that the said Acts were intended for innovating and changing the Government and Discipline of this Kirk, for setting up Bishops, and for suppressing the best Ministers, and accordingly they were made use of afterwards for the ground of a charge against the Ministers that were banished.  
It shall not be amiss here to insert that part of the Ministers Animadversions( given in to his Majesty at that time) which concerneth the second Act of that Parliament, the words are these. As concerning the second Act the narration thereof appeareth to be slanderous against some of the Ministry which we would wish to be reformed or otherwise conceived, except the truth thereof were verified. And as to the substance of the act itself, it attributeth to your majesty a sovereign power of Judgement not onely upon the persons of your Subjects, but also in all matters wherein they or any of them shall be apprehended, summoned, or charged, &c. Which appeareth to be very strange, the like whereof we hear not to have been practised in any Christian Common-wealth, and cannot stand with the word of God, for although the persons of men are subject to your Majesty and Civill Judges when they offend against your Laws, yet matters ecclesiastical and concerning conscience, no Christian Prince can justly claim nor ever claimed to himself such power to Judge. Seeing the Prince in this behalf is a member of the Kirk, and Jesus Christ onely the head, who only hath power to give Laws in matters of Conscience, and so said the godly Ambrose, Imperator bonus intra Ecclesiam non supra Ecclesiam est; And to confounded the Jurisdiction, civill and Ecclesiastical, is that thing wherein men of all good Judgements have justly found fault with, in the Pope of Rome, who claimeth to himself the power of both the swords, which is as great a fault to a Civill Magistrate to claim and usurp, and especially to judge upon Doctrine, Errors and heresies, he not being placed in ecclesiastical function to interpret the Scriptures, the warrants hereof out of the word of God we are likewise to bring forth.  
Hereunto we shall add a passage out of the recantation of Master Patrick Adamson subscribed with his hand before famous witnesses and exhibit to the Synod of Fyffe. The passage is this. There are contained in that second Act of Parliament divers others false intentions for to defame the ministry and to bring the Kirk of God in hatred and envy with their Prince and Nobility, burdening and accusing the Ministers falsely of Sedition and other crimes whereof they were innocent,( as likewise it is written in the samen Act and Declaration thereof that sovereign and supreme power pertaineth to the King in matters ecclesiastical, which is worthy to be condemned, and not to be contained among Christian Acts, where the power of the Word is to be extolled above all the power of Princes, and to be brought under subiection to the samen.  
The words of the second Printed Act cited o● the third unprinted( so far as concerneth the purpose of the Letter) we find to be thus: That none of his Lieges or Subiects presume or take upon hand to impugn the dignity and the Authority of the saids three Estates, or to seek or procure the innovation or diminution of the Power and Authority of the same three estates or any of them in time coming under the pain of Treason. These words we humbly conceive as they relate to the constitution of Parliament made of the three Estates and to the Authority thereof, being in that manner constituted, not to the obedience of their particular Acts, so if they be urged and pressed according to the meaning and intention of the Act before declared, they will conclude under Treason all who impugn the power and Authority of Bishops, Abbots and priors as the third Estate of Parliament.  
To the conclusion of the Letter we shall need to say but little, having already in other papers expressed ourselves fully concerning the unsatisfactorines of their Lordships Declaration, and the unlawfulness of the present engagement; Which although it be pretended to be the same cause for which this Kingdom hath done and suffered so much, yet if it be remembered that the Kirks desires for the point of Religion are not granted, that the well-affected who were most zealous in the cause from the beginning are generally against this engagement, that it is carried on by such as were for the most part dis-affected to the Cause in the beginning, and were against the former expeditions; that the public affairs are entrusted into many new hands, such as we cannot be confident of; These and the like considerations will quickly make it appear that the cause is not the same, but hugely different from what it was, and that the same grounds and principles which made us active in furthering the former expeditions, hinder us from furthering this.  
A. Ker.   

Edinb: 10. junii 1648.  
The humble ADVICE AND PETITION OF THE COMMISSION of the GENERAL ASSEMBLY, To the Honourable ESTATES of PARLIAMENT.  
WHile we were about the preparing of our thoughts concerning the unsatisfactorinesse of a Paper communicat unto us from your Lordships upon Wednesday, being a draft of an Answer from the Parliament to the several Petitions of Presbyteries, Synods and Shires tendered to them: There was a motion made unto us from your Lordships by the Lord lay and the Laird of Armstoun, to wave a particular return unto that Paper, seeing it was not to be looked upon as the sense or mind of the Parliament, in respect that before the Parliament had taken it into debate or consideration they did think fit to communicat it to this Commission; and withall to desire that the Commission would be pleased to tender unto the Parliament their advice, concerning the security of Religion in answer to the several Petitions presented to the Parliament of late from Synods, Presbyteries and Shires: Unto which motion we make this humble return.  
For the first part of the motion; We are resolved to lay aside the consideration of that Paper, and to make no Representation of our thoughts thereupon, if your Lordships be pleased to make no further use thereof.  
As for the other part of the motion, calling for our advice concerning an Answer to the Petitions presented from several Shires, Presbyteries and Synods unto the Parliament: Although we humbly conceive your Honours may clearly perceive what is our judgement by our Papers presented to your Lordships from time to time; yet being required we shall again faithfully and freely tender this our humble advice.  
We call to record the searcher of all hearts, the judge of the world, that our not concurring with your Lordships proceedings hitherto, hath not flowed from want of zeal against Sectaries, for the suppression of whom, and for the advancement of the work of Reformation, we are ready to hazard all in a lawful way; Nor from any remissness in that which concerns his Majesties true Honour and happiness, and the preservation of Monarchical Government in him and his Posterity, nor from any want of tenderness of the privileges of Parliament; nor from want of sympathy with our afflicted and oppressed Brethren in England; nor from partial or sinistrous respect to any party or person whatsoever within the Kingdom; But from mere tenderness in the point of security of Religion, and the Union between the Kingdoms, and from the unsatisfactoriness of the grounds of your Lordships Declaration, as hath been expressed more at length in our Representation: Notwithstanding your Lordships, to our very great grief, have proceeded to a levy, whereby most heavy burdens and pressures have been laid upon many faithful Covenanters most forward in all former expeditions, and averse from this, only for want of satisfaction concerning the necessity and lawfulness thereof promised in your Lordships late Declaration, but not as yet performed.  
It is therefore our humble advice that the abovementioned Petitions being so just in themselves, and flowing from the grounds aforesaid, as they ought in equity to have been granted, so they ought yet to be granted by the securing Religion, staying the present Levy; and according to our former desires by essaying Treaties with England, applications to his majesty and all other fair and amicable ways for removing the differences between the Kingdoms, before sending any forces to England or any other way of engagement in War. And least the taking of Berwick and carlisle( which is so scandalous to this Nation) be looked upon by England as a breach of union on your part; That your Lordships would be pleased to make it appear, that neither the Parliament, or any of your number have had any accession to the surprisal or supplying of ●hese Towns, nor shall have any correspondence or compliance with these who have been actors therein.  
We do also conceive it necessary for satisfaction of the Petitioners, That his Majesties late Concessions and offers concerning Religion may by your Lordships directly and positively be declared unsatisfactory to this present Parliament.  
That albeit we would not be understood, as if we have had, or have, any thoughts of declining the restoring of his Majesty to the same condition he was in, by the agreement of both Kingdoms when he was taken away by a party of the Army under Sir Thomas Fairfax, that both Kingdoms may freely make their Applications to him; yet your Lordships would be pleased to Declare, That there shall be no engagement for restoring his Majesty to one of his Houses with Honour, Freedom and safety( which doth amount to no less then the restitution of his Majesty to the exercise of his royal power, for the reasons holden forth in our late Representation never yet answered) before security and assurance be had from his Majesty by his solemn Oath under his hand and Seal; That he shall for Himself and his Successors, consent and agree to Acts of Parliament, enjoining the League and Covenant, and fully establishing Presbyterian Government, Directory of worship, and Confession of Faith in all his Majesties Dominions, and that his Majesty shall never make opposition to any of these, or endeavour any change thereof.  
That your Lordships will make it appear that you mean to be far from interesting yourselves in any quarrel for his Majesty, that may put in his Majesties hands such power, as may not only bring the by gone proceedings of both Kingdoms in the League and Covenant in question, but also for the time to come make voided all the Authority of Parliaments though proceeding never so rightly in reference to Religion and Liberties of the Kingdoms.  
That a clear and direct course be laid down and declared not only to associate nor join in Counsels or Forces with the Popish, Prelatical or Malignant party, but also to oppose and effectually endeavour to suppress all such of them as have already risen or shall hereafter rise in Arms upon whatsomever pretence, as enemies to the Cause and Covenant on the one hand, as well as Sectaries on the other.  
That nothing be done in carrying on the Engagement, which may break the union of the Kingdoms, or may discourage or disoblige the Presbyterian party in England.  
Because it is our grief, and the grief of all the Well-affected, that these who have been of constant and approven integrity in the Cause, and have been very instrumental under God for our deliverance, should be forced for want of satisfaction to their consciences to leave the service; and that others who have not given constant proof of their integrity and faithfulness, and against whom there is just cause of exception and jealousy, so that we cannot exhort our Flocks to be confident of their fidelity; yea, and divers that have been in real opposition to the Cause, are entrusted with the managing your Lordships public resolutions: That therefore your Lordships will be pleased in your wisdom to provide a timous remedy herein.  
That there be no Engagement, without a Solemn Oath, wherein the Kirk may have the same interest which they had in the solemn League and Covenant, the Cause being the same.  
As we do humbly insist with your Lordships for satisfaction to our former desires expressed in our former Papers, so it is our humble petition to your Lordships, That in such things as have been ordained by your Lordships and put in execution by your Order contrary to some of these desires, some effectual remedy may be found out by your Lordships wisdom and goodness for the help thereof; That all who since the beginning of this levy, through tenderness of conscience, have suffered any ways, may be repaired, all unusual and grievous courses impoverishing good people and utterly disabling them to subsist, may be hereafter avoided; and the intolerable insolency, profaneness, blasphemies,& manifold outrages that of late have appeared in the Souldiers, may be severely punished and repressed; That no Ordinance nor Order may issue from your Lordships in prejudice of the liberties of the Kirk, and of the free exercise of any part of the ministerial calling, all which they have from Jesus Christ the only Head and Lawgiver in his Kirk, and which your Lordsh●ps are obliged by solemn oath in our Cov enants to maintain: And that as it is our grief, that whilst your Lordships have been seeking our advice, you have been and are making grievous Acts, as we are informed; so we desire your Lordships in the fear of God to be wary of making or maintaining such Acts, and namely, That you put not the power of arbitrary Government in the hands of any entrusted by your Lordships, nor ordain any Oaths to be imposed or exacted, that may be snares to mens consciences.  
All which we seriously recommend to your Lordships, as you desire not to provoke against yourselves and your posterity the wrath of the most high God, and that the Lord should not avenge the quarrel of a broken Covenant upon the Parliament and Kingdom of Scotland. But if your Lordships shall be pleased to harken to our humble advice, and to satisfy the consciences of the well-affected in the kingdom to the work of Reformation, by granting their just desire; Your Honours shall be blessed of God, the Lord of the whole earth; the people of God shall bless you in the name of the Lord, and bless the Lord for you; You shall bind up the sores of this distressed and distracted Kingdom, endear the affections of all the well-affected, disappoint the designs of the disaffected, and your Names shall be a praise unto the present and succeeding generations; And we shall poure out our supplications before him, who sitteth and judgeth among Gods, to due your Lordships with the Spirit of counsel and of the fear of his Name, that your Resolutions may be rightly ordered and tend to his glory, the security of Religion, the honour and happiness of the King and his posterity, and the peace and safety of the kingdoms.  
A. KER.