THE Petition in the Name of the Inhabitants of the Cities of London and Westminster, And the Borough of Southwark, In the behalf of themselves, and of Millions in this Kingdom, distressed in point of Conscience.  
WHereas your Petitioners having formerly contributed, freely and literally to the King and Parliament in conjunction, deo now refuse further to contribute or pay, conceiving them in opposition; as by reason His Majesty's person was invaded in battle at Keinton (contrary to the many Declarations of taking of Arms for the safety of His Maiestiesties' person) so in regard theat is no express care of His person and honour in your late Ordinance, for the assessing the Twentieth part in London, nor in your Declaration for levying of monies in the Counties.  
And whereas this their refusal is merely out of Conscience, according to that information they have concerning the Divine constitution of particular Kings in their several Kingdoms, and of Subjection to them both Active and Passive, and of the damnableness of Resisting; from  
First, The Word of God: Dan. 4.17. & 25.32. where thrice in one Chapter it is said, That the Kingdoms be Gods, and he gives them to whom he will. 1 Sam 26.9. Who can stretch forth his hand against the Lords Anointed and be guiltless. And the same blessed spirit which calls David the Lords Anointed, Psalm 89.20. doth call Cyrus a Heathen Prince the Lords Anointed also. Esa 45.1. Rom. 13. Let every soul be subject to the higher Powers, for there is no Power but of God; The Powers that be are ordained of God, whosoever therefore resisteth the Power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation (Yea we acknowledge in our Book of Common Prayer that King Charles is God's Minister, and that he hath God's Authority, and so fight against him, we fight against God himself.  
Secondly, M. Calvin and other Protestants, their exposition on Rom. 13. & 1 Pet 2.  
Thirdly, The Harmony of Reformed Churches concerning Magistracy.  
Fourthly, The Doctrine of the Church of England in the Books of Homilies delivered, concerning civil obedience.  
Fifthly, From the Laws of the Land, which declare it to be Treason to Levy War against the King in this Kingdom, and to encounter in fight, and kill such as are assisting to the King, or come to help him, or to aid in those cases.  
And the Action of the Earl of Essex was adjudged Treason, though he pretended nothing but removing evil Counsellors from the Queen. Now that which is evil in its own nature cannot be the subject of any Command, nor induce any obligation upon any man by any Authority whatsoever. Remonstrance May 19 And we may not do evil that good may come of it, Rom. 3.8.  
Sixtly, Also in regard of the late Protestation, relating to the said Doctrines, and to His Majesty respectively, which Protestation, you have bound yourselves to maintain, and all those that do any thing in pursuance of it.  
You would at least be pleased in your present undertake for Religion, and for the Law of the Land, and the Liberty and Property of the Subjects, to proceed in the way of Religion without violence to the Conscience, in a case that concerns no less than Salvation or Damnation (As you profess your tenderness of the Conscience even in matters of Indifferency) And that first your Authentical Divines (D. Burgess, M. Martial, etc.) may publish something for the resolving of Conscience in this way clearly out of the Word of God, and home to the Action of Keinton, taking notice also, That his Majesty took up Arms for the maintenance of the Laws, concerning the public worship of God, and for the privileges of and freedom of Parliament, notoriously invaded by Brownists and Separatists; and that now He continues them also for the necessary defence of His Person, manifestly in danger since the battle at Keinton. To which (satisfying the Premises) your Petitioners (fare from contemptuousness and obstinacy against the clear Word of God and Lawful Authority) shall ingeniously condescend; and readily make payment of these several Rates accordingly.  
And pray for, etc.   

A Discovery of the juggle and deceitful impostures of a scandalous Libel against the Parliament: Published in the form of a Petition to the Houses of Parliament, In the Names, etc.  
THE Author of the Libellous paper, styled, A Petition to the Houses of Parliament of the Inhabitants of London and Westminster, and Bourough of Southwark, in the behalf of themselves and of millions in this Kingdom, distressed in point of conscience, like the Devil disguises himself in samuel's mantle, and takes upon him the form of an Angel of light, pretending conscience, and falsely personating the honest inhabitants of those Cities and that Bourough, who remain to all posterity and future ages, justly and worthily renowned for their love and zeal to Religion, the liberties of their Country, and to the Parliament, the great and chief conservator of them under Heaven. But you may discern him by the cloven foot by which he enters into his Petition, deviding itself into two apparent lies, one that he hath freely and liberally contributed to the King and Parliament conjoined, and the other, that his Majesty's Person was invaded in battle at Keinton.  
The grounds of his pretended conscience are of like nature manifestly fallacious; for first, in his Scriptures cited by him, as the Devil did in tempting our Saviour, he changes divine truth into a lie by curtailing it: For it is true, God gives Kingdoms to whom he will, but it is not all the truth, for God also gives them in several manners, with several sorts of power, Some Kingdoms he gives to one man alone, and invests him with absolute power that his will is law, which is commonly called an Absolute Monarchy: But such power he hath not given to the King of England (as this man would have us believe) His Majesty in his Declarations disclaims it, and pretends to no other power then to govern according to the Laws made by the supreme power of this Kingdom, residing by divine providence and ordinance in the three estates, which are coordinate, and not subordinate in authority, though the trust of convening them, be by them committed to the King, in confidence that he will according to Law, call them together when there shall be need thereof for the Kingdom's good; and in the mean time, see to a just execution of the Laws made by them: And when Parliaments are convened, to them belongs the care of the Kingdom, and of the Laws, and the examining, punishing and reforming of whatsoever is done against the Laws and Kingdom by the King's personal command or pretence of his authority. And farewell Religion, Law, Liberty, and all good, if the Parliament be and continue obstructed as now it is, from questioning, examining, or punishing and reforming things done against Law, by colour and countenance of the King's Personal will (which is subject to be deceived, misled, corrupted) to the prejudice of the subject. And they have also power to provide and prepare for the King's royal assent further Laws profitable for the Kingdom. And he that resists these powers of Parliament, though it be the King himself, or by colour of his command, resists the powers ordained of God, and the ordinance of God, 
See the vindicatiof Psal. 105.15. lately published, and the revindication thereof.  falsifies the late Protestation, and shall receive for it (if the word of God be true) damnation without repentance.  
For the anointing of Kings, before Christ exhibited, it was commanded and used, as the anointing of Priests and Prophets, because tipical of the true anointed Jesus Christ, in his Kingly, Priestly, and Prophetical offices. But now thereiss neither rule, use or necessity of any such anointing, Christ and his members being the only anointed of the Lord under the Gospel. Romans 13. commands every soul (even Kings where they be not the supreme power) to be subject to the higher powers: so as the King of England is, and aught to be subject to the Laws, which are the powers established by the 3 estates, for the regulating of all persons and things within the Kingdom, not alterable by the King's power which is subordinate and given him by the Laws, and by them supported and conserved unto him. And this Scripture speaks only of powers: Legal commands have power in them, and are to be subjected unto, but illegal commands are the sins and weaknesses of the personal will of the King, and are not to be submitted unto, and the author of this Libel hath by chance stumbled upon a reason for it, where he saith, that that which is evil cannot be the subject of any command, nor induce any obligation upon any man by any authority.  
It is certain that King Charles is God's Minister while he executes the Laws which are the immediate issues of the supreme power the 3 estates, and so he hath God's authority, but where he proceeds by a deceived and misled will against the Laws, he is saith the Lawyer, the minister of the Devil 
a Bracton: Minister Diaboli. . And to fight against such as take up Arms against the Parliament, to protect themselves and other offenders against the Laws, and to hinder and obstruct the said lawful powers and privileges of Parliament, is to fight for God and the powers ordained by him: and such as take up Arms against such powers of Parliament, though they have the personal commands of the King for it, do fight against God's authority, and against God himself.  
Secondly, from Calvin and the harmony of reformed Churches concerning Magistracy, nothing can be produced in any wise, contrary to what I have said; and if this Author had expressed what they say, it would have evidently appeared, and both their writings and practices clearly confirm it, and the Doctrine of the Church of England cannot be conceived to fight against the Laws and politic Monarchy of England. But this deceivers wicked purpose to delude his readers, is further expressed by his hiding himself in generals, and shunning the clear directing and convincing light of distinct knowledge.  
Thirdly, The law declaratory of Treason is the Statute of 25 E. 3. cap. 2. Which first declares it to be Treason, to compass or imagine the King's death. Secondly, To levy war against the King, etc. The first provides for the King's safety in his Person: and the other for his Kingly power, that it be not obstructed by the hand of force and violence. And as to rescue the King's Person out of the hands of enemies or thiefs by force of Arms, and to fight against them that wickedly captivate and carry him away, is not any offence against the first branch of this Statute: So to raise Arms and to fight against them that resist and obstruct his most eminent power which is in his Parliament and Laws, is not any offence against the latter. And they that by wicked counsels seduce the King from the Parliament and from his Laws, and his care of seeing them executed, to the danger and damage of his Kingdom, and from his Oath by which he is obliged to both, and draw him to adventure his Person in most imminent dangers, to protect them in their rebellion against the Law and just punishment thereof by the high Court of Parliament, are clearly Traitors within the first branch of this Statute. And they that take up Arms to obstruct and oppose the Laws and justice of the Kingdom, and the due execution thereof, are evidently Traitors within the other branch thereof, which is meant of the King in his politic capacity 
b Rex est Nomen officij. , his legal Kingly authority, most eminently exercised, and apparent in his high Court of Parliament: This latter clause being distinct in sense and meaning from that former concerning his Person. And I confidently believe, every man not wilfully blinded by malice against God and goodness, will easily grant that the King may be more certain and assured of safety in White-Hall, and of angelical protection in the way of his Kingly office and duty, then in the hands and power of the Dammees, that for their wicked and damned base ends, pretend to assist and help him in ways contrary to his office, and destructive to his Kingdom and people.  
Fourthly, The Earl of Essex in taking up Arms against Queen Elizabeth, to remove such from her as he counted his Enemies, offended against the said Statute, because upon a private quarrel against some Peers and great Officers near about the Queen's Person, he being a private man without legal authority, and contrary to Law took up Arms and raised force to go to the Queen's Court, to the apparent endangering of her royal Person, and so it was in Law, both an imagining of her death, and a levying of War against the Law and her regal power. But how impertinently, yea maliciously this is applied to the Parliaments present case, is manifest to him that hath but half an eye. The difference between the King and Parliament is no private quarrel, the Parliament which is no private person, but the highest Court of justice in the Kingdom, the representative body of the Kingdom, to whom the preservation of the Kingdom, and of the peace and safety thereof and of the Laws, doth properly and primarily belong, discovering sons of Belial, wicked men practising to undermine the Parliament and our Laws and liberties, by false and scandalous aspersions cast upon the Parliament, and lying suggestions against the power of Parliaments, and against the proceed and privileges thereof, whispered into the ears of the King, to seduce and draw him away from his Parliament, and his affections from his people, to improve his Personal illegal commands, to resist and frustrate the lawful proceed of his Parliament against them, to withdraw the great Seal from them, and the members of either House of Parliament from their attendance upon the service thereof, and to raise a force against the Parliament, not only to shelter themselves from the hand of justice, and keep the good subjects from all use and benefit of the Laws, and destroy their properties by forcible pillaging and plundering (which every man sees to be the ends of their said practices, and therefore first in their intentions) but also Alexander like, by the Sword to cut the gordian knot they could not otherwise untie, I mean to destroy this perpetual Parliament, before the grievances of the Kingdom contracted before by their wicked counsels be redressed, that the reformation intended and desired, shall never receive birth and perfection, distilling into the King's mind a wicked and irrational conceit, that a perpetual Parliament and his Kingly office and power cannot consist. The Parliament I say to defend themselves and the Kingdom from these diabolical designs and practices, and to bring these grand-Delinquents to justice, and rescue his Majesty out of their hands, took up Arms, and at Keinton and else where made use thereof. Shall the Parliaments performance of their duty and trust become Treason or unlawful? by what Laws, reason or sense? Is it no Treason for an inferior Court to raise force, to execute the Process thereof, though the King express his Personal will ever so strongly even under his great Seal to the contrary? and shall it be unlawful or treasonable in the supreme Court to do it, which hath power to stay and check the proceed of all inferior Courts, which the King cannot do by his Personal command.  
Hereby may appear that the Parliament hath proceeded in the way of Religion in this great case, and this Libeler hath his desire, but that he cannot see the wood for trees; and there is no need of troubling such able Divines as he Name's to convince his ignorance, they are or may be better employed. And for Brownists and Separatists, it is notorious that the Kings taking up Arms is so fare from being against them, as it is the only cause that wholesome provisions for the right governing of the Church are not made and settled, that they may be suppressed and wholly rooted out, and that they are fomented, encouraged and increased daily, by the continuance of those Forces in obstruction of the Parliaments power and proceed against them. If a right discipline according to God's word, and a painful preaching Ministry were once settled in this Kingdom, such Sectaries and Schismatics would be quickly subdued.   

To the two most honourable Houses of Parliament, the representative body of the most glorious legitime, and Christian Kingdom of England, the humble Petition of some Well affected Patriots dispersed here and there.  
WHereas there is a Petition spread abroad, pretending the number of millions, alleging distress of conscience, who in all likelihood never felt any, except in the fear of a pure Reformation, as may appear by their verbal arguments, abusing the Scripture to their politic end, (viz.) Dan. 4.17.25.32. 1 Sam. 26.9. Psalm. 89.20. Isa. 45.1. with the Book of Common Prayers, attributing to the King God's authority; from which they urge a literal appearance to their own overthrow, and the enslaving of all to more than Turkish servitude: Not understanding, or considering that Cirus is only styled God Anointed in a figurative phrase, for the service of Christ whereunto he was destined, even the restauration of the Temple; otherwise no more the Lords Anointed, then was Eglon King of Moab, whom Ehud stabbed to the heart, for the deliverance of God's Church and people, Jud. 3.12.19, 20, 21. Then grossly distorting that of Rom. 13. for though it be only a direction unto particular Christians, that they should not (living under such government or ordinance) abuse their Christian liberty to the scandal of profession or the Gospel, 1 Pet. 2.12, 13, 14, 15, 16. yet would these politic glossers, hereby overrule the irrational rabble, if not to a rebellious opposition against, at the least, to an absolute disdain and desertion of God's ordinance (Rom. 13.1, 2.) a necessary counsel and indissoluble, by the people elected, and the King established, as the only soul and intelligence of the English State, the last remedy and only security against those pernicious seducers, and crafty politicians which always aim more at their own ends, then either at the public good or their Master's honour; authorized thereby (if our Divinity and reason fail us not, Prov: ch. 25.5. 1 Cor. 7.27.) not only to the declaring of Law, but the executing of that, which being according to the divine Law and our municipal right, (no way thwarting the principles of nature or universal reason) doth best conduce to the enfranchizing of the Gospel and worship, from all servile bonds and superstitious obligations, the establishing of the subject in his true and native liberty, the King and his Progeny in a constant glory and durable felicity. And whereas these deceitful workers, 2 Cor. 11.13, 15. pretend the divine constitution of particular Kings in their several Kingdoms. This shadow of reason they have greedily catched from the superficial Pamphlets of Court parasites, who being infected with that Popish error, (in the cacozelous imitation of the aaronical Priesthood, which was first practised by that flattering Pope who anointed Charles the Great unto the Empire,) and then madded to astonishment, with the eye dazzling splendour of Courtly glory, they would of a King create a demigod, though to the utter subversion of the Church's rights, the English glory, and the scope of Scriptures (as shall be maintained against them in a fair dispute at the forfeiture of life upon defailance) Thus (we say) infatuate and made furious, they would foster in the people a pernicious opinion of the King's superiority, not only to the State (as it is now established) But to the Church also, which is Gods anointed, truly so called according to the tenor of the old and new Testament, Psal. 105.14.15. 2 Cor. 1.21, with 1 Joh. 2.27. and the apple of his eye, Zach. 2.8. for whose liberty, protection and edification, the King (as chief member of the same) is tied by the tenor of his Baptism, for the maintaining of unity and uniformity, according to the Law of charity, and a sincere conscience regulated by the word, to improve all the power and prerogative wherewith be is vested, Isa. 49.7, 23. with 1 Tim. 2.2. Tho' these profane Esau's, renouncing both their Baptism and birthright, would make gracious Princes, of nursing Fathers, to become hard Masters, tyrannising over the Church, by their Praelaticall vassals, who, ever contrary to their office and the King's authority (Ezek. 34.4. Heb. 5.2, 3.) are found to have shorn the sheep of Christ's pasture to the quick, under pretext of suppressing some silly fantastical Sectaries, who in their obstinate self particular humours are more shame than assistance to the Parliament, and insensibly side with the Caviliers design, being much more justly and effectually to be quelled, by a sincerely judicious Synod, and found government suitable to the word, then either by an high Commission or any servile and typhonicall Synod derived from the King's Supremacy. By this means also do they wickedly endeavour to reflect some guilt upon you, If in the pursuance of the most just and holy resolutions (which) being qualified according to the expression aforesaid, under correction we conceive that the King is bound in conscience, (rebus & Statutis ita stantibus, not only to assent and embrace, but also to promote with all his prerogative) his Majesty should receive any Personal damage, tho' against your wills and ardent Petitions, and the express desire of all those, that are not for their own interest very ill affected, to his true honour and safety; whereas by all reason and Scripture it appeareth, that all the blame is to be laid upon those, who seek to seduce him, so wilfully to adventure himself, in such society as threatneth the wrath of God and destruction upon him, 2 Chron. 25.7, 8. 2 Chron. 19.2. with 2 Chron. 25.21, 22. And to bolster up their traitorous babble, contrived to the ruin of Kingdom and State, they allege the Doctrine of the Church, in the Book of Homilies, as if the Authors or publishers of those godly Treatises, could determine of a case, which rightly stated, never till this time, came within any English man's supposal; And so either very simply or very subtly, do they urge Mr. calvin's authority with the Harmony of reformed Churches concerning Magistracy, All of which Divines, give as much authority (over the Church) to their Aristocratians, as they acknowledge can be due by any condition, to the most Catholic Crown or triple Tiara; And for the present have and do stand in such an opposition to Absolute Monarchy, that if their resistance be but lawful, ours now, must needs be absolutely fit and necessary. Yet let us once see a free Synod, and in this particular we will stand to the Arbitration of those Divines which shall be rightly chosen, and sent from the reformed Churches. Then do they presume to give sense to the Laws of the Land against that Sovereign (as of late in some cases we have seen) Authority of interpretation, which now resideth in you (as we think) by the people's election and (King's confirmation of you, as the only competent Judges of the Laws, between himself and his people, than not only dissenting but diffiding.  
Lastly, They are not ashamed to urge the Protestation, which some who refused to take it, do absolutely aver: That no man ever intending their course or way, could at any time receive or vow to perform, except guilty, either of acauterized conscience or blockish stupidity. We therefore seriously pondering the deplorable condition both of Church and State, And that not one of a 1000 but from self interest, assisteth the King in this ruinous quarrel; the insatiable desires of which assistants our lives and fortunes can never satisfy, as the Malignants themselves shall find, when upon success, they feel them increase as they are replenished. 2. How the mushroom or mongrel Gentry begin to emulate their inferiors, and what they cannot effect by emulation, they endeavour by malice. 3. That their zealous ambition to rule the Puritans, mortally exasperates many to the slaughter of those, who when they are dead cannot be ruled. Fourthly, That calumnies go high in reputation whilst accusations are at a loss, and liberty of language stands upon her trial, the most hateful thing to a crew of tyrants, because the most necessary to a Commonwealth, as that upon (which the liberty of life dependeth. 5. That the Church can never be settled by any Papal power derived from the Crown Imperiall, (to which it is by Law annexed) without offering dangerous and damnable violence to 1000000s. of consciences. 6. That now we must be made truly free, or else tied to an absolute servitude. 7. That union in Religion and uniformity in Kirk government agreed upon in both the Kingdoms with his Majesty's approbation, can never be accomplished till you either reduce into Scotland the presidential Prelacy, or admit a lawful and canonical Presbytery into England. 8. That his Majesty's Person is in danger, not from you (who seek nothing but his glory and preservation, tho' in a way contrary to his humour and appetite.) But of those Swords that now seem to defend him, whose mercenary souls upon any pang of passion or private hope, may easily be provoked to a bloody enterprise, from which we daily pray that God may always deliver his gracious Majesty. Thus pausing upon the premises, and well weighing that Kingly ordinance is of God, (who is never the author of confusion, 1 Cor. 14.33. but always of peaceful order, be it popular, Aristocratical or Monarchical each of which still remaining in its formality an humane ordinance 1 Pet. 2. And of its own nature also alterable) and that by wisdom only King's reign, Prov. 8.15. the Scripture securing their honour and authority, only upon their piety towards God, 2 Chron. 26.5. and administration of justice in all equity towards man, Jer 22.15. threatening them with certain ruin, ready every way to run in upon them whensoever they shall abuse their power to Idolatry, injustice or tyranny, 2 Chron. 24 17, 24. with Chap. 22.4, 7. Job 12.18, 19, Psal. 107.40. Heb. 2.5, 6, 7, 8. Isa 40.23. with Dan 4.23, 24. Tho' profane politicians by adulations superbiate Princes to the denial of this, whilst in a formality of words they seem to confess it, making them in very deed to arrogate all unto themselves, the acquiring and retaining of Kingdoms to their wicked arts and policies; by the which arrogance, Princes often bring ruin upon themselves, Isa. 10.7, 8, 12, 13, 15, 16, 17. Isa. 47.10, 11. Ezek. 20.2, 3, 4, 6, 7, 8 9 Wicked sycophants abusing those Scriptures to patronise tyranny, which the spirit intended as strongest provocations unto piety, in the maintenance whereof Principality may always remain, so secure and impregnable, that Soldiers shall only serve to adorn its State, not secure the Person: And doting politicians, Isa. 19.13. not discerning this, attribute often to the iniquity of people what redoundeth unto Princes by the just judgement of God, Chap 25 27. Therefore in a tender care of the King's safety, and for the preservation of our Religion and liberties, We humbly crave that you would be pleased to proceed on unto that exact Reformation which you promised, manger the undermine of spirtefull Rhetoric, whose fraudulent contexture and artificial concinnity catcheth the common sort, even to the ruin and infection of our Kingdom (as anciently hath appeared in the thrice renowned Graecia) if your wisdom and constant resolution prevent it not, by rendering to his Majesty (as so many noble Ephories by him so graciously established now in England) a more glorious and durable Kingdom, And such as the most prudent Theopompus choose to leave to his own posterity, notwithstanding the bitter repining of female ambition lodging in his bosom,  
And your humble Petitioners shall continue their prayers, etc.