The loyall convert

THE LOYALL CONVERT.

THe kingdome of England, that hath for many Ages continued the happiest Nation on the habitable earth, enjoying the highest blessings that heaven can give, or earth receive; the fruition of the Gospell, which setled a firme Peace; which Peace occasion'd a full Plentie, under the gra∣cious Government of wise and famous Princes, over a thriving and well-contented People, insomuch that shee became the Earths Paradise, and the Worlds Wonder, is now the Nurce∣rie of all Sects; her Peace is violated, her Plentie wasting, her Government distempered, her People discontented, and unnaturally embroyl'd in her owne Blood, not knowing the way, nor affecting the meanes of Peace; insomuch, that shee is now become the By-word of the Earth, and the scorne of Nations.

The Cause and ground of these our Nationall Combustions, are these our nationall Transgressions, which unnaturally sprung from the neglect of that Truth we once had, and from the abuse of that Peace we now want: Which, taking occasion of some differences betwixt His Majestie and his two Houses of Par∣liament, hath divided our Kingdome within it selfe, which had so divided it selfe from that God, who blest it with so firme a Truth, so setled a Peace, and so sweet an Unitie.

At that sinne brought this division, so this division (sharpned with mutuall Jealousies) brought in the Sword.

When the Lyon r••••res who trembles not? And when Judge∣ment 〈◊〉〈◊〉, who is not troubled?

Among the rest, I (who brought some Faggors to this Com∣bustion) stood astonisht, and amazed; to whom the mischiefe was farre more manifest then the Remedy: At last, I laid my hand upon my heart, and concluded, It was the hand of God: Where being plundered in my understanding, I began to make a scrutinie, where the first Breach was made, that let in all these Miseries.

I found the whole Kingdome now contructed into a Parlia∣ment, which consisted of three Estates; A King, a House of Peeres, and a House of Commons; by the Wisdome and Unitie whereof, all things conducible to the Weale-publique were to be advised upon, presented, and established.

I found this Unitie dis-joynted, and growne to variance even to Blood: The King and his Adherents on the one party; and his two Houses and their Adherents on the other.

The presence of this division, was the true Protestant Religion, which both protested to maintaine; the Libertie of the Subject, which both protested to preserve; the priviledges of Parliament, which both promise to protect: Yet neverthelesse, the first never more profaned; the second never more interrupted; the third never more violated.

Standing amazed at this Riddle, I turned, mine eyes upon his Majesty; and there I viewed the Lords Annointed, sworne to maintaine the established Lawes of this Kingdome: I turned mine eyes upon the two Houses; and in them I beheld the Interest of my Countrey sworne to obey his Majestie as their supreme Governour.

I heard a Romanstranoe cryed from the two Houses I read it; I approved it; I inclined unto it: A Declaration from his Ma∣jesty; I read it; I applauded it; I adhered to the justnesse of it: The Parliaments Answer: I turned to the Parliament: His Majesties Reply; I returned to his Majestie.

Thus tost and turned as a Weatherc••••k to my own weaknesse,

I resolved it impossible to serve two Masters.

I fled to Reason; Reason could not satisfie me: I fled to Po∣licies Policie could not resolve me: at length, finding no Coun∣cellour, but that which first I should have sought; I hyed me to the Book of God as the Great Oracle, and ushering my Inquest with Prayor & Humiliation, I opened the sacred leaves, which (not by chance) presented to my first eye the 20 of the Pro∣verbs, v. 2. The fear of a King is as the roaring of a Lyon, & who so provoketh him to Anger, sinneth against his own soule.

Now I began to search, and found as many places to that pur∣pose, as would swell this Sheet into a Volume; so that in a ve∣ry short space, I was so furnished with such strict Precopts, backt with such strong Examples, that my Judgement was en∣lightned, and my wavering Conscience so throughly convinced, that by the Grace of that Power which directed me, neither feare, nor any By-respects shall ever hereafter remove me, un∣lesse some cleaner light direct me.

But, above all the Rest, a Precept and an Example out of the Old Testament (strongly confirmed by a Precept and an Ex∣ample out of the New) setled my opinion and established my Resolution.

The first Precept out of the Old, Jeremy, 27. v. 6. Where it pleased God to owne Nebuchadnezzar his servant, (although a * 1.1 a known Pagan, a profest Idolater, and a fierce Porsecuter of all Gods Children) concerning whom he saith, v. 8. They that serve not the King of Babylon, and that will not put their necks under his Yoak, I will punish them with the Sword, Pamine, and the Pestilence, till I have consumed them. v. 9. Therefore hearken not to your Diviners and Prophets, that say unto you, You shall not serve the King of Babylon, for they prophosio a lye unto you, v. 10. But the nations that shall serve the King of Babylon, and bring their necks under his Yoak, those will I let remain in their own land, (saith the Lord) and they shall till it, and dwell therein.

Can there be a stricter Precept? or could there be a more im∣pious Prince? And yet this Precept, and yet this Prince must be obeyed nay, sub paena too; Upon the paine of Gods high wrath, fully exprest in Famine, Sword and Pestilence, not onely

upon the People, but upon the Priests also, that shall perswade them unto disobedience.

The second Precept is enjoyned us out of the New Testament, Rom. 13. 1. Let every soule be subject to the higher Powers, for * 1.2 there is no power but of God; the Powers that be, are ordained of God: whosoever therefore r••sisteth the Power, resisteth the Ordinance of God, & they that resist shall receive to themselves damnation. This Power, (this King) to whom S. Paul comman∣deth this subjection, was Nero, the bloody persecutor of all that honoured the blessed Name of Jesus Christ.

Gods Command should be a sufficient Argument, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is enough: But when he adds a Reason too, he answers all Obje∣ctions: But when he threatens a punishment (no lesse then damnation) upon the resistance thereof, he hath used all means to perswade a necessitie of obedience.

Let every soule be subject.)

Not equall, much lesse superiour. And what is taking up of Armes, but an implyed supposition of at least equalitie? What are the hopes of conquest but an Ambition of Superioritie? What is condemning, judging, or deposing, but Supremacie? For it is against the nature of an Inferiour to condemne, judge, or depose a Superiour.

And, lest the Rebellious should confine his obedience to a good Prince, the next words reply.

For there is no Power but of God.

Power in it selfe is neither good nor evill, but as it is in subjecto, the person; If an evill King an evill Power, if a good King, a good Power: God sends the one in Mercy; and we must be subject; the other in Judgement, and we must be sub∣ject: in things lawfull, actively; in things unlawfull, passively: If a good King, he must have our praise and our plyance; If an evill King, he must have our Prayers, and our Patience.

He that resisteth the Power (whether good or evill, for all power is of God) resists an Ordinance of God (Ordinances of men are not resisted without ruine) and whosoever resisteth, shall receive, but what? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damnation to themselves.

Now compare this place with th••t 1. Cor. 11. 29. He that shall

eat this Bread, & drink this cup of the Lord unworthily, eateth and drinketh, What? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damnation to himself. If then there be proportion betwixt the Sin and the Punishment, you may hereby gather the heynousnesse of disobedience, the pu∣nishment whereof is the very same with his that is guilty of the Body & blood of our Lord; to the one for not discerning the Lords Body, to the other for not discerning the Lords Annoyn∣ted.

The Lords Annoynted? And who is he? None but the rege∣nerate: * 1.3 Christ is not Christ to any, to whom Jesus is not Jesus.

Gods Word answers your silly Objection, not I: was not * 1.4 Saul Gods Annoynted? Was not Cyrus Gods Annoynted, and * 1.5 many more whom God acknowledges so & yet wicked Kings?

Cyrus is mine Annointed yet he hath not known me.

The first example for our Obedience the Old Testament * 1.6 proposeth to our imitation, Dan. 3. 16. Nebuchadnezzar the King of Babylon sets up a golden Image, Shadrach, Meshach, and Abednego, were commanded to fall down & worship it.

The King a knowne Pagan commands grosse Idolatry, did these men conspire? Or (being Rulers of the Province of Babel) did they invite the Jewes into a Rebellion? did these to strengthen their own Faction, blast their Soveraignes Name with Tyranny and Faganisme? Did they endeavour by Scan∣dals and impious Aspersions to render him odious to his peo∣ple? Did they encourage their Provinces to take up Arms for the defence of their Liberties or Religion? Did they seize upon or stop his Revenues? or annihilate his Power? did they estrange themselves from his Presence? Murther his Messengers. Or would they have slighted his gracious Offers? No, being called by their Prince, they came; & being commanded to give actu∣all obedience to his unlawfull commands, observe the modestie of their first answer; We are not carefull to answer thee in this * 1.7 matter; and being urged, ma••ke their pious Resolution in the second: Be it knowne, O King, we will not serve thy Gods, nor * 1.8 worship the golden Image which thou hast set up.

The King threatens the Fornace, they yeeld their bodies to the Fornane & say, God whom we serve wil deliver us out of thy * 1.9 hands, and not, he will deliver Thee into our hands. They expect

deliverance rather in their passive Obedience, then in their actuall resistance.

But they were few in number, and their Forces not consi∣derable. * 1.10

Admit that, which all Histories deny. Was not God as able * 1.11 to subdue Him with so few, as to deliver them from so many? Had their weaknesse lesse Reason (for the Cause of Gods appa∣rent dishonour) to expect a miraculous assistance in those daies of frequent miracles, then we after so long a cessation of Mi∣acles? Gods glory will not be vindicated by unlawfull means, or unwarrantable proceedings.

I, but we take up Armes, not against the King, but against his evill Counsellours. * 1.12

Adherents ye meane. A rare distinction! And, tell me; whose power have his Adherents? The Kings: By which ap∣peares, * 1.13 ye take up Armes against the Kings power; He that re∣sisteth the power (it is not said the Prince) shall receive dama∣tion. * 1.14 Againe, Where the word of a King is, there is power. God joyned the King and his power, and who dare separate them? They that take up Armes against the Parliaments power (you say) take up Armes against the Parliament; doe not they then that take up Armes against the Kings power, by the same rea∣son, take up Armes against the King? Now, look back upon your intricate distinction, and blush.

But, if the King betray the Trust reposed in him by his Sub∣jects, * 1.15 they may suspend their obedience and resist him.

Kings are Gods Vicegerents, & cannot be compelled to give * 1.16 an accompt to any, but to God. Against thee, against thee only * 1.17 have I sinned: That is to thee, to thee only must I give an ac∣compt. Though I have sinned against ••riah, by my Act; and against my people, by my Example, yet against Thee have I on∣ly sinned. You cannot deprive, or limit them in what you ne∣ver gave them. God gave them, their Power, and who are thou that darest resist it? By me Kings Raigne. * 1.18

But, his Crown was set upon his Head by his Subjects upon such and such conditions.

Why was the penaltie, upon the faile, not expressed them? * 1.19

Coronation is but a humane Ceremonie. And was he not Pro∣claimed before he was crowned? Proclaimed? But what? A King? And did not you at the same instant by relative conse∣quence, proclaime your selves Subjects? And shall Subjects condition with their King, or will Kings bind themselves to their Subjects, upon the sorfeiture of their power, after they have received their Regall Authoritie?

But the King hath, by Writ, given his power to his Parlia∣ment, * 1.20 and therefore what they doe, they doe by vertue of his Power.

The King, by his Writ, gives not away his power, but commu∣nicates * 1.21 it. By the vertue of which Writ, they are called ad tractandum & consulendum de arduis Regni, to treat and advise concerning the difficulties of the Kingdome: Here is all the power the Writ gives them, and where they exceed, they usurp the Kings power, being both against the Law of God, and the constitutions of the Kingdome.

Well, but in case of necessitie, when Religion and Libertie lye at the stake, the Constitutions of the Kingdome (for the preser∣vation * 1.22 of the Kingdome) may suffer a Dispensation.

Admit that: But what necessitie may dispense with the vio∣lation of the Law of God? the deviation where from is evil, and * 1.23 Thou shalt doe no evill that good may come thereon.

But, we take not Armes against the King, but only to bring Delinquents to condigne punishment. * 1.24

And, who are they? even those that take up Armes for the * 1.25 King; which an unrepealed Statute, 11. Hen. 7. acquits. But, admit Statutes may be broken, and you seeke to punish them; Who gave you the power so to doe? The Law: And what Law denyes the King power to pardon Delinquents? God that hath put power into the hand of Majestie, hath likewise planted mer∣cie in the heart of Soveraigntie: And, will ye take away both his birth-right and his Blessing also? Take heed, you doe not slight that, which one day may prove your Sanctuarie.

But, the King, being a M••••r Monarch, is bound to his * 1.26 owne Lawes.

There be two sorts of Lawes, directive and coercive: As to * 1.27

the first, he is onely bound to make his accompt to God; so to the second, he is onely lyable to the hand of God: who shall say unto him, what dost thou?

But Kings now adayes have not so absolute a power, as the * 1.28 Kings mentioned in the Scripture.

Who limited it? God or man? Man could not limit the * 1.29 Power he never gave: if God, shew me where; till then, this objection is frivolous.

But, when Kings and their assistance make an offensive, and a * 1.30 destructive warre against their Parliament, may they not then take up defensive Armes?

It is no offensive Warre for a King to endeavour the Reco∣verie * 1.31 of his surrepted right; however, are not the Members of a Parliament Subjects to their Soveraigne? If not, who are they? If Subjects, ought they not to be subject? Gods people, the Jewes, that were to be destroyed by the Kings Command, * 1.32 neither did not durst make a defensive Warre against his abused power, untill they first obtained the Kings Consent.

But admit it lawfull, (though neither granted nor warranted) that subjects may upon such tearmes make a defensive Warre; does it not quite crosse the nature of a defensive Warre, to Assayle, pursue, and dis-possesse?

When you shot five peeces of Ordnance, before one was re∣turned at Edge-hill, was that defensive? When you besieged Redding, which you after slighted, was that defensive? When you affronted Basing-house, was that defensive?

The warrantable weapons against an angry King, are Exhor∣tation, Disswasion, wise reprenfe (by such as are nearest to him) Petition, Prayer, and Flight. All other weapons will at last wound them that use them.

The second Example was left us out of the New Testament, * 1.33 by Him that is the true president of all holy obedience, our blessed Saviour; whose humilitie and sufferance was set before us as a Copie for all generations to practise by. * 1.34

The temporall kingdome of the Jewes, successively usurpt by those two heathen Princes, Augustus & Tiberius, two Contem∣poraries, was his natural Birth-right, descended from his Type,

and Auncestor King David. Had not he as great an Interest in that Crown, as we have in this Common-wealth? Was not He as tender-eyed towards his own naturall people, as we to one another?

Was not the Truth as deare to Him, (who was the verie Truth) and the way to it as direct to Him (that was the only Way) as to us?

Was not He the great Reformer?

Had the Sword been a necessary stickler in Reformation, how happened it that he mistook his weapon so? In stead of a trum∣pet, he lifted up his Voice.

Were Plots, Policies, Propositions, Prophanations, Plunderings, Militatie Proparations, his way to Reformation? Were they not his owne words, He that taketh up the Sword, shall perish * 1.35 by the Sword? Nor was it want of strength, that he reformed not in a Martiall way: Could not he command more then twelve legions of Angels?

Or had he pleased to use the Arme of flesh; could not he that raysed the dead, rayse a considerable Army? Sure, S. John the Baptist would have ventured his head upon a fairer Quarrell, and S. Peter drawn his sword to a bloodier end; No question, but S. Paul, the twelve Apostles and Disciples would have pro∣ved as tough Colonels as your associated Essex Priests did Cap∣taines; and doubtlesse S. Peter, who converted 3000 in one day, would have raysed a strong Army in six.

Our blessed Saviour well knew, that Caesar came not thither without divine permission; In respect whereof, He became o∣bedient to the very shadow of a King; and whom he actively resisted not, he passively obeyed.

I, but there was a necessity of his obedience, & subjection, to * 1.36 make him capable of a shamefull death.

No, his obedience, as well as death, was voluntarie; which makes you guiltie of a shamefull argument. * 1.37

But, He was a single person; We a representative body: what * 1.38 is unexpedient in the one, is lawfull in the other.

Worse and worse! If our blessed Saviour be not Representa∣tive, * 1.39 Tell me where of art thou a Member? woe be to that Body

politick, which endeavours not to be conformed according to the Head Mysticall.

He preacht Peace; Your Martiall Ministers (by what autho∣ritie they best know) proclaime Warre: He, Obedience; They, Sedition: He, Truth; They, Lyes: He, Order; They, Confusion: He, Blessednesse to the Peace-makers; They, courage to the Persecutors: He, Blessednesse to the persecuted; They brand them with Malignitie that call them blessed.

God was not heard in the whirlewind, but in the still voice.

But, his thoughts are not as our thoughts, neither are our wayes like his wayes.

But, whence proceeds all this? even from a viperous Gene∣ration (which hath long nested in this unhappie Island) and those encreased multitudes of simple soules, seduced by their sceming sanctitie, who taking advantage of our late too great abuse of Ceremonies, are turn'd desperate enemies to all Order and Discipline, being out of charity with the very Lords Prayer, because it comes within the Popish Liturgie.

How many of these have lately chalenged the name of sancti∣fied Vessels, for containing the poyson of unnaturall Sedition? How many of these have usurpt the stile of well-affected, for dis-affecting Peace? How many of these have counterfeited the honour of good Patriots, for largely contributing towards the Ruines of their Country? How many does this Army consist of? How for their sakes is Blasphemy connived at! Sacriledge per∣mitted! How, for their encouragement, are Lyes and brasse∣brow'd Impudencies invented, nay publisht (nay published in their very Pulpits) and tolerated (if not commanded) even by them, who (pe••chance, were this quarrell ended) would throw the first stone at them! How many of our Learned, Religious, and Orthodox Divines (who by their able Tongues, and Pens, have defended and maintained the true ancient and Catholique Faith and vindicated the Reformed Religion from the aspersions of her potent Adversaries) are now plundred in their Goods, sequestred in their Livings, imprison'd in their Persons, (if not forced in their Consciences) whilest their Wives and poore Children begging their Bread, are left to the mercy of these, 〈◊〉〈◊〉

mercifull times; even for the encouragement of them, whose pedantick learning durst never shew her ridiculous face before an easie School-man, whose livelyhoods they unworthily usurp, not dispensing the bread of life but the darnell of giddy-headed fancie and sedition, abhorring the way to peace, and maligning those that ensue it.

I, but we desire Peace, so we may have Truth too. * 1.40

What meane ye by having Truth? The preservation of the old Truth, or the Institution of a New? * 1.41

If ye feare the alteration of the Old, (having your Soveraigns Oath, which you dare not beleeve) what other assurance can you have?

The Blood you shed, is certaine; the change you feare, is un∣certaine: It is no wisedome to apply a desperate Remedy to a suspected disease.

If the enjoyment of Peace depends upon a full assurance of Truth, our discords may beare an everlasting date: God hath threatned to remove his Candlestick and our wickednesse just∣ly feares it; And so long as we feare it, shall we abjure Peace, the blessed meanes to prevent it? He that seekes to settle Truth by the sword, distracts it.

Or, is it a Truth ye want? If so, Is it of Doctrine, or of Dis∣cipline? If of doctrine, Actum est de nostra Religione, Farewell our Religion. Or, is it of Discipline? Discipline is but a Ceremo∣ny. And did the Lord of the Sabbath dispence with a morall Law, for the preservation of an Oxes life, or an Asses? and shall we, to alter some few indifferent Ceremonies (allowed by the Parliaments of three pious and wise Princes, and the practise of many holy Martyrs, who sealed the true Protestant Religion with their Blood) cry down Peace, and shed the blood of many thousand Christians?

Our seduced Protestants will have no set Forms of Prayer but what proceed immediatly from their owne Fancies. This is their Truth.

Our Semi-separatists wil heare our Sermons (if they like the Teacher) but no Divine Service. This is their Truth.

Our Separatists will not communicate in our Churches, nor

joyne in our Congregations. That is their Truth.

Our Anabaptists will not baptize till yeares of discretion, and re-baptize. That is their Truth.

Our Antinomians will have no Repentance. This is their truth.

Our Independents will have an universall Paritie; This their Truth.

Good God, when shall we have Peace, if not till all these Truths meet!

But, Christ sayes, I come not to bring Peace, but the Sword: * 1.42 therefore, for the propagation of Peace, it is lawfull to use the * 1.43 Sword.

So, He is tearmed a stumbling block, and does that warrant us * 1.44 to stumble? So, He sayes, All you shall be offended because of me; * 1.45 and does this patronize our Offences? The Law is good and just: Because then we had not knowne sinne but by the Law, is it there∣fore lawfull for us to sinne? God forbid.

Our Saviour brings the Sword among us, as wholesome meat brings sicknesse to a weakely sick stomack, or physick to a body abounding with Humours; not intentionally, but occasionally.

Thus, by your erroneous and weake mistakes, you make the Prince of Peace the Patron of your unnaturall Warre; and the God of Truth, the president of your unexamined errors.

But, Almightie God, the Champion of his owne Truth, and maintainer of his own Cause, hath (to mere then common ad∣miration) appeared in this great enterprize.

He that delivered Israels handfull from the hand of Pha∣roahs Host, hath shewed himselfe in the (almost incredible) proceedings of this heaven-displeasing Warre; the brief relation whereof may move those hearts, that are not seated, or stone, to melt into a thankfull acknowledgement of his Power, and re∣maine as Monuments of his Mercy, that children (yet unborne) may say hereafter, God was here: viz.

The two Houses of Parliament made first a generall seizure of all the Armes, Ammunition, Castles, Forts, Magazines, and Ships, (being the whole visible strength of this unhappie King∣dome) to whom (having now setled the Militia, both by Sea and Land, in their own hands) tides of Proposition-gold came

in upon the Publique Faith; Money (like blood from the Liver, conveighed through all the veines) issued to make a large sup∣ply, and where it stopt a while, mountains of massie Plate, from the vast Goblet to the slender Thimble, this Faith removed into their safe possession: And when the great Milch-Cow began to slake, they prest her nipples, and by hard streyning renew'd the stream. As Physicians evacuate the Body, sometimes by Vomit, sometimes by Purge, sometimes by Phlebotomie, sometimes by sweating, sometimes fluxing, sometimes diuretically, yet purge but the same peccant humour; So did they, first by Proposition, then by way of Contribution, now by way of Loan, then by way of Subsidie (no lesse then 50 at one time) here by way of As∣sessement, there by way of Twentieth part, then by way of Ex∣cise, one while by way of Sequestration, then by way of Plun∣der, but still the issue, MONY: And to work the better upon the Affections of the Multitude, all this for the behoof of King and Parliament, for the pretended defence of (God knowes what) Religion; insomuch, that men came in like Swarmes to the next Tree, or rather like treacherous Decoys, with their in∣nocent multitude, into the Net, and Horses without number.

Thus were they supplyed with all necessaries which the Arme of flesh could provide for the waging of an unconquerable War, whereon the Money alreadie expended, makes no lesse figures then 17. Millions Ster. besides the Revenues of the King Queen, Prince, Duke of Yorke, and the whole Estates of all such as take up Armes against them, besides free Quarter, and Souldiers yet unpayd. His Majestie on the other side, driven away with a few Attendants, not having among them so many Swords and Pistols as these had Cannons, wanting both Money, Horses and Ammu∣tion, onely what he received from the pietie of some beleeving Subjects, (whose eares were Pamphlet-proofe against all defa∣mations, and scandals cast upon sacred Maiestie) finding slender Provision in his own Dominions; and that stopt or seized, which came from forreigne parts. No Shipping, but what he purchast with the precious and extreame hazard of his few (but valiant) Subjects: No Armes, but what he gained by the couragious venture of his owne neglected life, the subject of our cortinuall

Prayers. Yet, hath God covered his head in the day of battaile, and blest him with such successe, that He is (by the Divine Pro∣vidence) become a great Master of the Field, and almost able to maintaine fight with his owne Ships at Sea.

The God of Heaven blesse him, and prosper him, and make his dayes as the dayes of Heaven, that being here the Faiths defender, he may still be defended by the object of that Faith.

Nor is the providentiall hand of God more visible in prospe∣ring him then in punishing his Enemies, whose ruines may re∣maine as Sea-markes to us, and Pyramids of Gods Power, whereof a touch.

Sir John Hotham, then Governour of Hull, who first defyed and dared his Soveraigne to his face, what is become of him? How stands he a Marke betwixt two dangers, having nothing left him but guile enough to make him capable of a desperate Fortune?

Master Hampden, that first waged Law & then War against his own naturall Prince hath not he (since these unhappy trou∣bles began) bin first punished with the losse of children, nay vi∣sited to the third Generation, to the weakning (if not ••••ining) of his Family, & then with the losse of his own life, in the same place where he first tooke up armes against his gracious Sove∣raigne? was it not remarkable that the Lord Brook who so often excepted against that clause in the Lyturgie, (From sudden death good Lord deliver us) was slaine so suddenly? who was so severe an enemy against Peace should perish in the same Warre, ••e so encouraged? Who, so bitterly inveighed against Episcopall Go∣vernment, should be so shot dead out of a Cathedrall Church? who labouring to put out the left eye of establisht Government, his left eye, and life were both put out together?

How is Duke Ham••l••on (scarce warme in his new honour) taken in his owne ••••re, having entangled his Lord and Master in so many inconveniences?

How is Holland, whose livelyhood was created by his Sove∣raigns favours, branded with a double treachery, and like a Shit∣tlecock fallen at the first returne, and scarce able to raise him∣selfe by a sorry Declaration?

Is not Bristoll Fines (who at his Councell of War condemned and executed innocent blood) himselfe condemned, (pleading innocence) at a Councell of War, from the mouth of his owne Generall, though finding (perchance) more Mercy then he ei∣ther deserved, or shewed? But that blood that cryed to him for Mercy, will crie to Heaven for vongeance.

And are not many more ripe for the same Judgement, whose notorious Crimes have branded them for their respective Pu∣nishments?

How many of those blood-preaching Ministers have died ex∣pectorating Blood, whilst others at this time labouring under the same Disease, can find no Art to promise a Recoverie? All whom I leave to possible Repentance, and passe over.

Cromwell, that profest desacer of Churches (witnesse Peter∣borough, and Lincolne, &c.) and Rifler of the Monuments of the dead, whose prphane Troopers (if Fame has not forgot to speak a Truth) watered their Horses at the Font, and fed them at the Holy Table, that Cromwell.

Sandes, whose sacrilegious Troopers committed such barba∣rous insolencies, with his (at least) connivence, in the Church of Canterbury, and used such inhumane tortures on the tender brests of women, to force confession of their hidden goods, the golden subjects of their Robberie.

What can the first expect, and what reward the other hath found, I neither prophesie nor judge. If these and such as they, doe fight for the Beformed Religion, God deliver every good man both from them, and it: Cursed be their wrath, for it is sierce; and their anger, for it is cruell.

These (and of such many) are they, that whilst they pretend a Reformation, need first to be reformed.

Nor doe I, in tasking this Army of such impious barbarismes, excuse or rather not condemn the other; whereof no question, too great a number are as equally prophane; whilst all together make up one body of wickednesse, to bring a ruine on this mi∣serable Kingdome; for whose impieties his Majestie hath so often suffered.

I but his Majesties Army (besides those looser sorts of people) * 1.46 consills of numerous Papists, the utter enemies of true religion.

To whom the King hath sworn his protection, from those he * 1.47 may require assistance.

But, unto all his people as well Papists as Protestants, he hath sworne his Protection; therefore from all his subjects, as well Papists as Protestants he may require assistance.

Neither does he call in Papists as Papists, to maintaine Reli∣gion (as himselfe hath often manifested) but as subjects to sub∣due, or at least qualifie Sedition.

The ayd of the subject, is either in his person or in his purse; both are requirable to the service of a Soveraigne.

Put case his Majestie should use the assistance of none but Protestants; Tell me, would ye not be apt to cavill that he is favourable to the Papists; neither willing to endanger their persons, nor endamage their purses; or, at least, that they are reserv'd for a last blow?

Or, in case Papists should largely under-write to your Pro∣positions, send in Horses, Armes, or other Provisions, would you not accept it, and for its sake their persons too?

Are you so strict in your Preparations, as to catechize every souldier? Or, to examine first every Officers Religion? Or, ha∣ving the proffer of a good Popish, or debaucht Commander, tell me, should he be denyed his Commission?

Remember Sir Arthur Ashton, whom His Majesty entertains by your Example.

These things indifferently considered, it will manifestly ap∣peare, that the honest-minded vulgar aremeerly seduced, under the colour of piety, to be so impious, as by paysoning every acti∣on of their lawfull Prince, to foster their implicite Rebellion.

But, in case, your side should prosper, and prevaile, what then? would then our Misertes be at an end? Reason tells us, No, God keeps us from the experience: Think you, that Government (whether new, or reformed) which is set up by the sword, must not be maintained by the sword? And how can Peace and Plen∣tie be consistent with perpetuall Garrisons, which must be main∣tained with a perpetuall charge; besides the continuall excur∣sions, and conniv'd-at injuries committed by Souldiers, judge you?

Or, put the case, this necessary Consequence could be avoided, think you the ambition of some new States-men accustomed to such Arbitrary, and necessitated power, on the one side, and the re∣maining loyaltie of His Majesties dis-inherited Subjects watch∣ing all opportunities to right their injur'd Soveraigne, and them∣selves, on the other side, would not raise perpetuall tempests in this Kingdome?

Or, if such an (almost) unpreventable evill should not ensue, think you, such swarmes of Sectaries sweat for nothing? Are their purses so apt to bleed to no end? Will not their costs, and paines expect, at least, a congratulatory connivence in the free∣dome of their consciences? Or, will their swords, now in the strong possession of so great a multitude, know the way into their quiet scabbards, without the expected liberty of their Religions? And, can that liberty produce any thing but an establisht disorder? And is not disorder the mother of Anarchie? and that, of Ruine?

Open then your eyes, closed with crasse, and wilfull blindnes and consider, and prevent that, which your continued disobedience will unavoidably repent too late.

But, the truth is, They are all Papists, by your Brand, that com∣ply not in this action with you: Admit it were so; Are not Pa∣pists as tolerable for His Majesty, as Anabaptists, Brownists, Se∣paratists, Atheists, Antinomians, Turks, and indeed all Religi∣ons and Factions, nay Papists too, for His Subjects? These of His Majesties side come freely, out of their Allegeance, as Subjects: Yours, are preach'd in, comming out of obstinacie, as Rebells: They, at their owne charges proportionable to their Abilities; These like Iudas, selling their Soveraignes Blood for ill payd wa∣ges: Yet, both sides pretend a Quarrell for the true Protestant Religion.

Good God! What a monstrous Religion is this, that seeks pro∣tection from the implacable opposition of her two Champions!

His Majesty protests to maintaine it: The two Houses protest to maintaine it: O, for an Oedipus to reade this Riddle!

His Majesty addes one Clause more, wherein if the other Party would agree, the worke would be at an end, which is:

According to the establisht Constitutions, by Oath taken by him at his Coronation; And there the two Houses leave him con∣tending for a yet undetermined alteration.

And, for my part, I dare not conceive such evill of the Lords Anointed, and my gracious Soveraigne, as to feare him perjur'd.

Hatn not His Majesty, in the presence of that God, by whom he reignes, imprecated the Curse of Heaven on him and his Royall Posterity, (Sub Sigillo sacrament. too) if He, to his utmost, maintaine not the true Protestant Religion exercised in that blessed Queenes dayes, and propagated by the blood of so many glorious Martyrs (at which time God blest this Island in so high a measure) if he preserve not the just Priviledges of Parliament, and the Liberty of the Subject?

Nay, more, did not his Majesty so promise the severe execution of the Statute against all Recusants, that if he failed, he desired not the ayde of his good Subjects?

What interiour person would not think his Reputation wrong∣ed, not to take up considence upon such terrible termes? What notorious evill hath his Majesty perpetrated to quench the spar∣kles of a Common Charity?

Consider, O, Consider; He acts his part before the King of Kings, whose eye is more especially upon Him; He acts his part before his fellow Princes, to whom he hath declared this his Im∣precation; He acts his part before his Subjects, whose stricter hand weighs his pious words with too unequall Balances.

Were he the acknowledger of no God, yet the Princes of the earth, (if guilty of such a Perjurie) would abhorre him. Or, were all the Princes of the earth, blind, deafe, or partiall, would not he think his Crown a burthen to be worne upon his perjured brow before his own abused people? Or, (having renounced his Sub∣jects ayde, upon his fayle) could he expect that loyalty, which now he wants upon a meere suspition?

But: He is a Prince, whom God hath crowned with graces a∣bove his fellowes; A Prince, whom, for his Piety, few Ages could parallel.

What Vices of the times have branded his Repute? His Youth, high diet, strength of body, and Soveraigne Power might have

enclin'd, and warpt him to luxurious vanitie, as well as other Monarchs, whose effeminacles have enerv'd the strength of their declining Kingdoms; How many would have held it a Prefer∣ment to be Attorny to His Royall Lust, or Secretary to His li••some Sinne? Yet, he remaines a president of unblemisht Chastity.

He might have pleasd and pamperd up his wanton Palate with the choice of curious Wives, to lighten Cares which wait upon the Regall Diademe; Yet, he continues the patterne of a chaste Sobriety: He might have magnifyed his Mercie, and sold his Justice, to reward a Service, in pardoning offences (commit∣ted by those of neare relation) yet He abides the example of in∣exorable Justice.

These and many other eminent Graces, and illustrious Vertues can claime no Birth from Flesh and Blood; especially, in those, whose pupillages are strangers to Correction; Nor is it safe Di∣vinity, to acknowledge such high Gifts, from any hand, but Heaven.

Which, being so, my Conscience, and Religion tells me, that Almighty God, (who is all perfection) will not leave a work so forward. so imperfect; but, will, from day to day, still adde and adde to his transcendent vertues, till he appeare the Glory of the World; and, after many yeares be crowned in the World of Glorie.

Martial. llb. 8. Ep. 66.

Rerum prima salus, & una Caesar.

Notes

• * 1.1

  Pre. 1.
• * 1.2

  Pre. 2.
• * 1.3

  Ob.
• * 1.4

  Ans.
• * 1.5

  1 Sam, 26. 9.
• * 1.6

  Example 1.
• * 1.7

  Dan. 3. 19.
• * 1.8

  Dan. 3. 18.
• * 1.9

  Dan. 3. 17.
• * 1.10

  Ob.
• * 1.11

  Ans.
• * 1.12

  Ob.
• * 1.13

  Ans.
• * 1.14

  Eccl. 8.
• * 1.15

  Ob.
• * 1.16

  Ans.
• * 1.17

  Psal. 51. 4.
• * 1.18

  Prov. ••, 15. Ob.
• * 1.19

  Ans.
• * 1.20

  Ob.
• * 1.21

  Ans.
• * 1.22

  Ob.
• * 1.23

  Ans.
• * 1.24

  Ob.
• * 1.25

  Ans.
• * 1.26

  Ob.
• * 1.27

  Ans.
• * 1.28

  Ob.
• * 1.29

  Ans
• * 1.30

  Ob.
• * 1.31

  Ars.
• * 1.32

  Hester 8.
• * 1.33

  Example 2.
• * 1.34

  1 Pet. 2.
• * 1.35

  Mat. 26. 52
• * 1.36

  Ob.
• * 1.37

  Ans.
• * 1.38

  Ob.
• * 1.39

  Ans.
• * 1.40

  Ob.
• * 1.41

  Ans.
• * 1.42

  Ob.
• * 1.43

  Mar. 10. 34.
• * 1.44

  Ans.
• * 1.45

  1 Co. 1. 23. Mat. 26. 31. Rom. 7. 7.
• * 1.46

  Ob.
• * 1.47

  Ans.