THe Libeller , to pave his way and to prepare for the destruction of all Authorities in the Land from the highest to the lowest , bends his evil spirit to revile and reproach all of them , and to charge them with such high treason against the God of Heaven , that the rude inraged multitude ( whom he flatters shamefully ) may think , that they may be deservedly pull'd down , and that it is the highest pitch of Religion to act rebelliously against them . Men that fear God will think that a singular veneration , under God , is due to them in Authority , and will be loath to judge rashly of their actions ; far less will they pronounce rashly upon them or their actions , remembring who said it , Thou shalt not revile the gods , nor curse the ruler of thy people , Exoa . 22.28 . and , Eccles . 10.20 . Curse not the King , no not in thy thought , &c. There is a special wrath laid up for the presumptuous and self-willed , who despise Government , and are not afraid to speak evil of dignities , 2 Pet . 2.10 . chiefly , as the Text saith , wrath is provided for them , who either in heart undervalue , or by their expressions disgrace lawful Authority , labouring that way to weaken the due esteem thereof in the hearts of others . Private Subjects should labour for that measure of moderation , as to restrain both tongue and hands from flying out and falling rashly upon the Magistrate ( suppose they did think there were things in their way which needed amendment ) because the fountains and motives of publick affairs and transactions , are often remote from the knowledge and comprehension of persons not imployed in them ( which may cause a great mistake of the actings of Superiors ) and though something appeared wrong , yet , much is to be tolerated for publick Peace , and that the Commonwealth be not cast loose by bringing Authority in disgrace . This is not spoken , as if these who have calling to deal with the Princes and Powers of the world , should not deal faithfully and freely in warning them when they do manifestly provoke God to wrath , although there is need of singular prudence and lowliness of heart in dealing with such , that neither the warning be lost , nor the Authority they are invested with come in contempt . But , to fall upon these in Authority by way of outragious Libels secretly spread amongst their people ( as this man doth ) shews , that it is not their edification but destruction that is sought ; and that it is endeavoured first to cast them out of the hearts of their Subjects , that so they may be easily cast out of their Authority .

But , let us take notice of the particular reproaches cast on all Authorities of the Land , by this foul hand .

1. For the King's Sacred Majesty , no enemy could have done more to put disgrace upon him in the eyes of his Subjects , then this Shimei hath endeavoured to do ; and no man that hath in him any spark of Christianity or Loyalty , can with a patient ( or rather stupid ) silence endure the defamation of that Sacred Person . True it is , it might seem a thing culpable and censurable , to mention the words utter'd against his Majesty ( the honourable Lords of Council having justly adjudg'd Napht . to the fire ) were it not that one fire cannot destroy all the Copies , nor satisfie the minds of these who carry them about as Books of devotion , anent the matters therein contained ; and were it not , that it is needful to lay open the evil spirit of this Advocat and his Party , that they who will be saved may flee from them ; and especially , seing they jeer at a meer refutation by burning , although it were unreasonable to put a State to the continual pains of a base dispute with seditious Pamphleters . 1. That he may provoke and raise up against his Majesty all his Protestant Subjects , he labours to represent some of his actings , as having tendency to re-introduce Popery : To this purpose , he mentions a Declaration set out by the King in print , wherein he sayes , ( as is alledged by the Libeller ) The Papists were faithful Subjects to him and his Father , whilest others , under pretence of Religion had involved the Kingdom in blood . Also the Libeller asserts , That there is toleration of open idolatrous masses , that the execution of penal Laws against them is superseded , that in England they are advanced to greatest places of trust ; that a house for Fathers or Fryars is provided ; that there being much presumption of a Popish hand in burning London , yet no course is taken for trying and punishing the Authors and Actors , as if men were afraid to try the truth in that matter ; Page 8 , 9. of the Preface to Naph . These are indeed horrid accusations against our Protestant King , and have a native tendency to waken up any persons , in whom there is any thing of zeal for Gods Truth . But , the Libeller is not of that credit , that all he sayes against our Soveraign should be taken upon his bare word . 1. Why did he not refer us to some particular Declaration so favourable to Papists emitted by the King , and set down the words of it , and shewed where and when it was printed ? if he could have pointed us to the Paper , possibly something might be found in it which might guard against any word seeming too favourable to Papists . But , let it be so , that the King had said so in any Paper , it is an undeniable truth , that Papists ( he saith not all ) were faithful Subjects to him and his Father , while others ( he saith not all others , nor all Protestants , nor Protestants at all ) under pretence of Religion , had involved the Kingdoms in blood . Might not the King say , that some Papists ( for it is only said indefinitely , if it be said ) were faithful Subjects to him , although this Elogy extend not to the bloody Irish Cut-throats ? ( as the Libeller suggests them to be meant , and wickedly hinteth at other Authors of that massacre of Protestants in Ireland , besides them . ) And might not the King say , that others , under pretence of Religion , involved the Lands in blood , though he meant not all his Protestant Subjects ? Will this Libeller deny , that the Sectaries did so , to speak of no others ? If some Papists in these Lands did shew themselves really more loyal to the King and his Father , then some that called themselves Protestants , ( though they were not ) might not such a thing been said , without favouring Popery ?

2. For toleration of open masses , and superseding execution of penal Laws ; if there be any such thing ( which consists not in our knowledge ) we approve it not ; but wishes all Magistrates in the zeal of God , to approve themselves to him in rooting out Idolatry and every thing contrary to the Truth from this Land : But sure this may be said , our Laws even in the last Parliament , are severe enough against Papists ; Yea , the King hath given a particular Commission , ( against which , this Libeller rageth ) to execute the Laws against Papists in the first place , and then against others who are disorderly . If the Kings Ministers of Justice be deficient in their duty , in executing the Laws against such , accuse them ; But , why should therefore disloyal intimations be made to the people concerning his Majesties intentions ? And yet , I wish and pray , that God may so guard the heart of the King , that he may not be led into temptation by the rebellious practices of this man and his like , to give too much connivance to the growing of that party ; or to become diffident of his safety in the loyalty of his protestant Subjects , because of the evil humors that appear in some who do call themselves so , but do shame their profession by their turbulency and continual tumultuating .

3. We know no advancing of Papists in Scotland , and we love not to be curiosi in aliena Republica , nor inquisitive in the matters of England , who is put in trust there , who not : There is there a Protestant Church and Parliament , who , no doubt , will advertise the Kings Majesty , if any such unawares creep into Power : But nothing of this kind are we to take on the report of the Libeller who hath lost credit ; neither believe we what he adds , of the provision of a house for Fathers or Fryars , nor can have information of any such thing ; and he is deceitful in suggesting to the King's Subjects , that Abbacies or Fryaries are in building .

But , 4. He surpasses in wickedness , in suggesting to the subjects the King's negligence in trying and punishing the Authors and Actors of the burning of London ; there being an universal report and so much presumption , ( as he saith ) of a Popish hand in that work ; and yet the matter is so carried , as if men were afraid to try the truth in it . Verily , this is one of the highest imputations that could be laid upon that excellent Prince , whose heart ( no doubt ) was more wounded with the calamities of that famous City , ( which had been so lately eminent in demonstrating their Faithfulness and Loyalty to him ) then any private mans heart could be . Whether Papist or Sectarian had hand in kindling that fire , God knows : The Libellers presumptions , that it came from a Popish hand , it is feared , are bred in his own presumptuous head ; there is no doubt of sufficient diligence in trying that matter ; and if any such wicked incendiary could be found , no torments on earth could be thought sufficient by King and people universally to repay such wickedness . But when utmost diligence in tryal hath been used , and no design found in that matter by any creature ; what remains , but that the hand of the Almighty ( whose Judgements are alwayes Just , though often secret ) should be therein looked upon , as punishing old or late unrepented sins ? This had well become the Libeller to have said , and not to have so reflected on our Soveraign , who ( as we have certain information ) was most sadly afflicted in all the affliction of that noble City : But the malice of the man is such , that by any means he will labour to poyson the hearts of the King's Subjects , with prejudice against him most odiously .

But the mans malice against the King , doth not rest thus ; for , he compares him with the worst Kings he can name , to Nebuchadnezzar , casting all in the firie Furnace , that will not bow down to the Idol he hath set up , Napht . pref . pag . 9. To Saul and Vzziah , usurping the Priests Office . pag . 26. To Julian the apostate , destroying Christian Religion , Napht . pag . 98. He tells us , that the appointing an anniversary remembrance of the Kings Birth and bringing back , was a profane institution , Napht . pag . 87. He tells us , pag . 40. That the Kings Prerogative hath a wicked intent and designe , no other then that of the Devil , &c. And the native issues of Prerogative and Prelacy , are the restoring of the Kingdom of Antichrist , Napht . pag . 41. He tells us , there was a sinful and woful conspiracy , for Prerogative and Prelacy in Parliament , Napht . pag . 116. He jeers at the Soveraign's exemption from impunity , Napht . pag . 29. He tells us , he had neither conscience nor honesty , to teach him the constancy of the meanest Subject , Napht . pag . 79. He allows any number of private persons , able for it , to get up and remove the King , and all Magistrates , and possess their places , Napht . pag . 151. 52. He tells us , we are under Persecution , hostile invasion by the Kings Forces , reduced to an unnatural conquest and most insupportable , under tyrany , and a tyranous Magistrate is not the Minister of God , for our good ; and when he is resisted , Gods Ordinance is not resisted , Napht . pag . 30. 116. and elsewhere , he often imputes to the King , the usurping of the Prerogative of Jesus Christ , pag . 90. asserting , that he ought to have no hand in the disposal of any part of the exterior policy in the Church , no not so much as in these things that meerly concern order and decency , Napht . pag . 29. He sayes , that he erects a papacy in himself more absurdly then the Pope did , Napht . pag . 39. He tells us , that all Ministers and Ecclesiastical Courts are known , allowed and presumed to act according to the warrand of the word of God only ; and therefore must not be controlled by Kings , Napht . pag . 39. He rageth against the Parliament , for giving the King the Excise ad vitam , pag . 112 , 113. alledging , it is more then exequates the burthens imposed by the usurpers , and is imployed in persecuting and inslaving the people ; also there he rageth against the loyal offer of twenty thousand men to the King when he should need them , as a slavish implicite emancipation of our lives ; And , pag . 115. he rageth against the Convention of States , for granting one years Assessment to the King ; And sayes , the people are more harassed and oppressed now , then the conquering Sword of the Enemy did before . And that nothing might be omitted , to shew his wicked malice against the King , he ripes up the business of the Coronation oaths , the Dunfermline Declaration , the matter of Clova , some private Letters , pag . 68. &c. the matter of the fines he also insists upon , pag . 113. In a word , there is nothing that this man can imagine may turn to the Kings disgrace or destruction , but he aggravates it , and yet for all this , and much more which might be noted in the wicked Libel , we must be deluded into a belief , that the man and his party is very loyal to the King ; only perhaps he will say , their loyalty is conditional , if he will give them their will , and lay down his Authority and Laws at their feet , and then they will modifie him so , that it shall be a very easie matter to be loyal in their apprehensions .

But all these injurious matters against the King , shall be passed over with a few reflections upon them ; ( waving what concerns his Supremacy anent Church-affairs and the matter of the Covenant , being the subject of the two following Chapters ) Only concerning these , there be further , one or two things considerable . 1. That this man asserts boldly , pag . 39. Napht . That all Ministers and Ecclesiastical Courts , are known , allowed and presumed to speak and act only according to the warrand of the Word of God , and therefore are not accountable to the Magistrate , till they confess their own faults , and judge of them , and if they be challenged for the same , the imputations laid on them of Treason , Sedition and Disorder , are but formalities to palliat the Kings usurpation , &c. True it is , no Ministers nor Church-courts are allowed ( the word which the Libeller cafts in deceitfully or foolishly ) to act otherwise then according to the rule of the Word ; but where he adds herewith , that this is known and presumed , that they do so ( and a presumption it is indeed , to say so ) he speaks falsely , and arrogates the infallibility to every Minister and Church-court , which we deny to the Pope . Many Ministers and Church-courts also have been known to deviat from the rule ; And the case is hard for the Magistrate , if when he hath good knowledge , that things treasonable and seditious are spoken in a Pulpit or Presbytery , he may not judge nor call them so , unless the Ministers will say so themselves , ( who are ready enough to be sparing of their censures one against another , when there is displeasure against the Magistrate ) Nay , God warrands him to pull sedition and treason from the hornes of the Altar ; and to notice mens mixing in matters that are not in their commission from Christ , with his holy things . 2. That the man boldly asserts , that the King hath not so much liberty as to interpose in the determination of matters of decency and order , in the administration of the Ordinances of God , nor to meddle in any circumstantial thing undetermined by the Word of God , Naph . p. 92. but all this should be referred to Ministers only . For , ( saith he there ) The King upon a double account is excluded clearly from medling with any matter concerning the decent , orderly administration of Gods Ordinances ; all this being referred to the Churches arbitrement , ( so far as it is not determined particularly in the Word ) to be defined according to general rules of Scripture , and the King is no Church-officer : but , though he be a Nurse-father , Is. 49.23 . yet , submission is injoined him in all these things unto the Church , ibid . They shall bow down to thee with their face toward the earth , and lick up the dust of thy feet . So the King must not ( albeit he be the Churches Nurse-father ) so much as offer to order any thing decently in external administrations of Ordinances of God , ( which in his Word is left undetermined , as to the particular ) but must bow down his face toward the ground before the Session or Presbytery , and lick the dust of the feet of the sage Senators , the Minister and his Elders of all degrees , ( Rusticks , and Mechanicks , as well as Earls and Lords ) and in doing this homage , and in giving this submission to them , stands his Office of being Nurse-father to the Church , as Naph . saith . Such glosses on Scripture would both make Heraeclitus to weep himself to death , and Democritus to laugh himself to death . But this high-flown Libeller must know , that Kings and Soveraign Magistrates , being keepers of the first Table of the Law as well as of the second , as in order to preserve the second Table , they have power from God by their acts to determine anent circumstantial matters which concern the guarding or preservation of the second Table of the Law , ( yet alwayes having respect to the general rules of Scripture ) So , in matters circumstantial belonging to the guarding and preserving right , orderly and decent performance of the spiritual Ordinances of God , they have also a power ( within the compass of their Calling ) yet so , that the general rules of the Word touching things of that nature be eyed and not neglected . For , there is no difference as to this , in their way of guarding , preserving and procuring the right doing of duties of the second Table and of the first . It is true , as they are , in determining of matters circumstantial anent the second Table of the Law , to make use of Juris-consults and men skill'd in these matters ; So are they in determining anent variable things in the exterior policy of the Church , to make use of Divines , who may be best able to resolve what comes nearest to the general Scripture rules , as to these matters . But that such things be altogether put over to Church-mens arbitrement , without the authority of the King , as keeper and guardian of the tables of the Law , cannot be yielded . Ministers have their commission from Christ , to preach the Gospel , minister Sacraments , &c. But , that the ordering of all external things and circumstances anent divine Ordinances not expresly determined in Scripture , is referred to their meer a bitrement , excluding the Nurse-father of the Church from medling therein , we read not . And he can surely shew better warrand in dealing in these things , then they can : Neither doth the Scripture Is. 49.23 . speak of the Nurse-father of the Church , his submission to the Ministers , even to the licking of the dust of their feet , in their determinations of circumstantial matters in exterior policy of the Church supposed to be left to their only arbitrement , ( as this Libeller abusing the word of God , would bear us in hand ) For as Diodate on the place tells us , the meaning is only , That they shall submit to Christs Faith and Kingdom , ministred by the Church , or they shall do homage to Christ , present in the midst of the Church . Now these matters whereof we now speak , ( and which he challengeth only to be disposed by Ministers arbitrement ) are not matters of faith , nor wherein the Kingdom of Christ doth stand . And Mr. Calvin upon the place , which he finds abused by Romanists , ( as it is now by the Libeller , in favour to his party ) for moving Kings to give slavish adoration to their idol the Pope , tells us well , That the adoration here understood , is nothing else , but Princes submission to God and Christ , and obedience to his Word preached by the Church ; Hic honos & cultus , penes unum ipsum integer manet , But it speakes not of submission , in matters not determined in the Word , concerning exterior policy , as this man will have Princes ( as to these ) to lick the dust of the Churches feet , absolutely submitting to their pleasure . But in the spewing out of his splen against the King , as he and his party were loath that ever he should have come home ; so , he cannot indure the anniversary remembrance of his Birth and Return , which Gods providence tristed to be May 29. but calls that dutiful remembrance appointed by Parliament , a profane institution . And the Apology also reasons very weakly against it , pag . 89 , 90. 1. From the narrative and grounds of the act . 2. From the unlawfulness of appointing of any anniversary holy day by any creature : But as to the first , whatever the Parliament was pleased to make a narrative of the act for the anniversary solemnity ( which narrative hath too much truth in it ) it may be questioned , if these who consent to the conclusion of the act , be bound to own and consent to all that is mentioned in the narrative ? if what is concluded be just and lawful , whatever be in the narrative or grounds laid down , which perhaps could not abide the test of reason ; yet , the statutory part may be lawful and obliging without any obligation to consent to all things contained in the narrative : I may assent to many conclusions and yet not allow the verity of all the premisses , which are either erroneously asserted , or the conclusion erroneously deduced from them , being true ; as I may assert to this conclusion , That every man is a rational creature , though it were deduced from these premisses , Every brute is a rational creature , Every man is a brute , Ergo , &c. or from these , Every rational creature is a living soul , Every man is a living soul , Ergo Every man is a rational creature ; the former syllogisme is peccant in the matter , yet the conclusion is true ; the latter is peccant in the form , yet is the conclusion true ; So , in acts and statutes , let law-givers mix in what they will in the narrative , that oblieges not me to consent to all they therein say ; but if the conclusion and statute be just and good , I will do it , although they who made the Law fail in the premisses upon which they ground their inference ; For , I do it not upon their grounds , ( if they be not good ) but because otherwise I judge the matter of the statute honest and just . 2. The Apologist is Anabaptistical , in denying liberty to the Church of God or Christian Magistrate , to appoint set times for commemorating yearly Gods signal mercies ; he talks indeed of the want of power in any creature to consecrate any portion of time and to make it holy , and that it is not in the power of any under Heaven to appoint anniversary Holy-dayes , this being only proper to God ; and so doth he challenge the Parliament of impiety , in appointing such a day . But this is easily taken off : For , albeit it be impossible to make a day holy by inherent holiness , ( the subject not being thereof capable ) and albeit no creature can make a day holy by relative holiness , which is to be esteemed as part of the worship of God , and making the other worship of God , and the worshiper , the more acceptable to him , because of time time wherein it is performed ; and binding the conscience so , that even out of the case of scandal or contempt of order , a mans conscience may on good grounds charge sin upon , in the omission of the observation ; albeit , I say , this way no creature can make a holy ( relatively holy day ) nor any day that is in se per se , sanctior vel sacratior aliis ; such consecration and dedication of a day , belonging only to God , the absolute Lord of dayes and times , and the appointer of that wherein his own worship consisteth ; Yet , it is in mens power , ( both the Magistrates and the Churches ) to depute certain dayes for exercises of the holy service of God ; especially upon occasion of signal mercies obtained , or , for averting threatned judgements , or , for obtaining great favours desired . And if the day be called holy , it is not for any inherent holiness , nor for any relative holiness , as if it were in it self more holy then another day ( ita ut per se sit pars cultus divini , as divines speak ) but it is called holy , onely in regard of the use and exercise of the holy ordinances of God therein to be performed . Indeed , the old Sabbath amongst the Jewes , ( we enquire not now , whither there be the same reason for the Christian Lords-day ) and other festivities , the very observation of the day the dedication and separation of it to Gods service , was pars cultus , a part of worship , because commanded by God ; the day was not only holy because of holy exercises performed in it ; but holy it was , because by divine Command the day was hallowed for such exercises , and the keeping of it for such exercises was a part of worship : And the observation thereof could not be omitted , ( even secluding the case of scandal ) without leaving the stain of a direct breach of Gods command touching his worship upon the conscience . But this way , to make holy dayes , we think is not in the power of any creature ; albeit , if a day be called holy meerly ratione usus , or be said to be relatively holy meerly in regard of deputation of it to holy exercises , to be therein performed , no sound protestant Divine will deny , that such dayes are lawfully appointed and keeped ordinis & politiae gratia , for the more convenient performance of duties to God , in referrence to the passages of his good providence to us . And what may be once done , may at the turning of the year , in the fit occasion be done over again , to secure the duty the better , and lest Gods doings should come in oblivion . Let Rivet upon the Decal . pag . 167. 168. be read , and it will be seen , that whereas the Jesuite Azorius did dispute against the Kings power in appointing holy dayes to commemorate great victories , or their nativity or coming to the crown , granting only to them power to appoint dayes of civil solemnity for such things ; yet , that sound Divine herein opposeth him , averring , that it is in the soveraign Magistrat's power ( he being a believer and Christian Magistrate ) to appoint a day for solemn , publick and religious thanksgivings for signal mercies ; and that all Christians under the power of that Prince , should apply that day to holy uses , maxime autem Pastores Ecclesiae , chiefly the Pastors of the Church , who are subject to Princes as well as others : and so , ( he sayes ) the godly Emperors of old appointed certain dayes for religious ends and purposes . And , pag . 170. he speaks notably well of this purpose , not doubting to brand them as Anabaptists qui nullos dies festos institui volunt , commending the good midle way in this matter betwixt the Anabaptist and the Papist . But this Apologist swayes to the Anabaptist , condemning all festival dayes for religious ends , especially such as are anniversary , labouring to bury the remembrance of Gods goodness amongst people , and their religious acknowledgements of the mercy of having a good King of their own . There can be no reason given , why solemn remembrances of mercies may not be renewed yearly at a set time . God Almighty hath left it under mens liberty to depute or design certain portions of their time for friendly visits and entertainment of love with others ; for recreations of the body , to quicken and strengthen them for the duties of their calling ; for these things , they may set times weekly or monthly , &c. And shall we think , that he hath abridged mens liberty in designing set portions of their time ; whither in the turning of a week , or moneth , or year , for solemn remembrance of his signal mercies ; and for labouring in a special way , to raise up their hearts unto his praises , or , to humble their hearts in a more then ordinarily manner , for sins publick or private , national or personal , and for deprecating his fierce wrath ? It is true , he is Lord of our time and dayes , as he is of all things that we have ; yet , as in other things which we have , he leaves us to our liberty in disposing thereof , providing we break not through the hedge of his Moral law which he hath set about us ; so is it in the matter of the use of our time . And if divine Providence should triste a time set for rejoycing with calamities , it were very fit then most to notice the recent calamity ; yet not so as to forget the antient mercy : then God calls to serve him with fear and to rejoyce with trembling in a special manner according to his present dispensation .

But then the Libeller rageth against the Kings Prerogative ( as we heard his words cited ) His Majesty and his faithful Councellors may take notice , that these sticklers aim not only at Prelacy , but the Kings Prerogative allowed him by the Laws , is ( with Prelacy ) the Butt that is shot at . Were Prelacy not in beeing , the invasion would be upon the Prerogative . King James coupled these two , No Bishop no King ; and the Libeller couples Prelacy and Prerogative , as the great eye-sores of his Faction . Let men mince the matter as they will , these two are like to incur one fate by the hands of such proud violent men who strike at both ; and yet ( forsooth ) we must hold them to be very loyal ; we must be deceived into a belief , if we please to be cheated , that it is only Episcopacy sticks in their stomach .

Further , he rageth exceedingly against all the demonstrations of Loyalty which the Parliament and Subjects have given to the King . 1. Against the fourty thousand pounds Sterling given him ad vit am , Pag . 112 , 113. Napht . which he aggravates , as fully exequating the excess of burthens imposed for a time by the Usurper ; and that it was given him for no other end , but to complement favourers of Prelacy , and maintain force to persecute and enslave the body of the people . The matter was thus , The Kings Majesty having been for many years outed of his own Estate , and no doubt being beholden to some in the time of his affliction , while some amongst our selves , during his Fathers time and his own , for the space of twenty three years , had possessed themselves of his Rents , shared them amongst them , eating his bread , while they were lifting up the heel against him : And ( when he returns ) it being found , that the evil humours that formerly wrought visibly amongst many , were not purged out , but were working toward the mischief that of late appeared ; The People and Parliament of Scotland returning to their dutiful obedience to the King , offered that testimony of their Love and Loyalty to him ; wherein , as there was much love , so there was not a little of justice ( in respect of his former sufferings ) and very much also of wisdom for preserving the publick Peace and Safety of the Kingdom . It is false that what is given that way , Exequats the burthens laid on by the Usurpers : for , it is certain , by Sess , Excise and other Exactions on the Countrey , they drain'd out of Scotland more then five times so much every year then the King gets by that Excise . Nor is it a perpetual imposition ( as this man saith ) it is only for the Kings life , which all good Subjects will pray may be long continued . But , his malice overflows when he speaks of the bestowing of that money , as if it were for no other end but to complement favourites of Prelates , to raise Forces to persecute and oppress the body of the people . How the King bestows his Revenues , is not for private Subjects to enquire : But sure , that Revenue was not given to the King ( as this man saith ) to persecute and enslave the body of the people by military Force , but was given him mainly for enabling him to keep the Nation in order , and bearing down disorderly people demented by such as this man ; and therein he doth God and the Nation good service : yet , were it somewhat just and more acceptable to the rest of the Kingdom , if the heaviest part of that burthen should lye upon the shoulders of unquiet people , who necessitate the holding up some inconsiderable Forces against the inclination of the King . And the man is exceedingly malicious in laying the blame of this ( as he doth of all the publick burthens of the Nation ) on the Bishops , the settling of Episcopacy being then scarce thought of , and Presbytery standing by Law when that offer was made to the King . But , were such burthens laid on with respect to Episcopacy , ( as they are not ) yet Scotland will not smart so much under these for one hundred years to come , as it did in twenty four years under Presbytery . Who knows not what vast sums in Sesses , Excises , Taxt and Loan , exorbitant Fines , borrowing upon printed Bands , hath been drawn from this Nation , meerly upon account of preservation and propagation of that form of Government ?