The Preparative for London

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THE
PREPARATIVE
FOR LONDON.
Be mercifull to your selves.
An hearty and friendly premonition to the
City of London, before their meeting in a Common-Hall,
which is now to be called, by the good provi-
dence of God, upon Saturday the
24. of June.
Whereby they have, if they neglect it not,
a gracious opportunity offered them to become the
happy instruments of their owne safety, and the
peace and preservation of these Kingdoms.
By Thomas Warmestry. D. D.

MAT. 5.9.
Blessed are the Peace-makers.


Printed in the Yeare, 1648.

1648
[Page 1]

1. The Preparative for London.

SHall the Sword devoure for ever? Know ye not that it will be bitternesse in the latter end? How long shall it be then, ere ye bid the people return from following their brethren? Oh let me beseech you to remember the Lord your God! And to take the wasted and bleeding condition of your poor distressed country into tender consideation. Let the groanes and the sighes of the fatherlesse and the widdowes, and the cries of the oppressed and consumed people of this Land; and of poor distressed Ireland, enter into your ears and pieree your hearts, that you bring not the guilt of innocent blood upon your selves. Provoke not the Almighty to give you the dregs of that Cup, which hath been mingled in his fury against the sinnes of you, and of these Nations; because you have shewed no pitty upon your Brethren. Hear their cries unto you, that the Lord hear not their cries, and the cry of that bloud, that hath or shall be shed against you. And let it be in your hearts now at length to lay aside all thoughts of division and self-seeking; of strife and debate; of opposition and contention; And to put on bowels of mercy towards your fellow Christians and Country-men. Yea, to be so mercifull unto your selves to prevent that impendent ruine & desolation that hangs over your City, like a flaming Sword or dreadfull Comet, and seemes every day to draw neerer and neerer unto you; least when the fire is once kindled amongst you, you cannot quench that with your fruitlesse tears which you would not prevent by your timely endeavours.

Consider that power, that God of his great goodnesse, of his great goodnesse to you in speciall, if you neglect it not, as well as to these Nations in generall, hath yet left remaining in your hands, and in your hands alone, with his blessing and assistance, which the Lord grant you, to put yet an happy period unto the great miseries of these Kingdomes.

Consider the great and manifold inducements, both heavenly and earthly, both politique and oeconomicall. Both publick and [Page 2] private, Both in point of duty, in point of piety, in point of justice and mercy, of honour, of interest, in the regards of safety, of wealth, of welfare; and of very being and subsistence, that do now exact it at your hands.

It is the duty that nature in self hath taught all men; even the very heathens themselves, and is much more cleerly commended unto us by the rules of Christian charity: That all men ought to seek the good of that state and body of which themselves are members. Piety commands us to seek the preservation of Gods Church, and the recovery and establishment of true Religion amongst us. Justice engageth us to employ our lawfull and Christian endeavours for restoring Law and Justice amongst us, and of wronged and oppressed people unto their rights. Mercy obligeth us to seek the preservation of our selves and brethren, and to prevent the farther shedding of innocent blood: That the poor people of this wasted Nation may be no longer worryed by those savage wolves and beares, that have now for so long a time take their pleasure in the devouring of their brethren. If regards of honour be of any force with us, what an honour will it be unto this City to be the moderatours of so bloudy a quarrell, and to procure a reconciliation between the King and His people, which shall illustrate their names unto all posterity, and endeare them to the hearts of the people, as the repairers of the breaches of their Country, and the preservers of their King, and this whole Kingdome under God.

If your interest, wealth, and welfare, or your very being and subsistence be considerable unto you: all these hang upon the designes of peace, and upon the restitution of Government amongst us; without this your forraign traffique is like to be obstructed by the Navy; and if this fail you, the intestine trade is too shallow to feed the roots of so great a tree, as is this of your City. How many severall callings, manufactures & occupations, that make up a great, and the most flourishing part of your City will be utterly starved in so great a straite? Besides that your trading at home doth daily, and is like, continually to decay, by the banishing of a great part of the people from the City; and by the impoverish-of many thousands more, whereby they are disabled, and others not suffered to exercise that commerce with you, that should make [Page 3] for the mutuall supply and supportance of you and them; and so your very being is in question, when your livelihood and supportance is cut off.

Consider the great and providentiall conjuncture of affaires in the present state and condition of things, that doth invite you to the undertaking of this work.

So great and considerable a part of the Kingdome, going before you with flaming desires, in the prosecution of the designe of Peace: many whereof have opened the way unto you with their blood, and many more waiting and expecting your example and encouragement, no doubt, that they may joyn hands with you in so happy an undertaking.

Consider the charge that is like to be your part, if the Kingdom be engaged in another War. And the poor supplies that are likely to come in, in those abridgments which you are already under, to enable you to nurce up such a daughter of the horse-leach, that wil ever be crying unto you give, give, without regard either to your necessities, or possibilities.

Unde habeas quaeret nemo, sed oportet habere.

When the Sword of the Souldier is once more made drunk with blond, you will finde much ado to make it understand reason.

Non missura cutem nisi plena cruoris hirudo.

Will they leave sucking at your veines think you, till they have drawn out your very life, and heart blood? Consider how bloudy and violent the prosecution, (you may guesse it by a late paroxisme in Essex) how hazardous and uncertaine the event of another War will be; How you your selves are like to be divided within your selves, by the several parties which is likely to set you on fire amongst your selves (& that perhaps in a litterall sense, when want and famine shall become the dismall nurce of fury and rage amongst you) at the best, it may expose you to a a Citywar, and what confusion is like to attend it??

Consider, if you could be choosers of the success, and in that you would not agree, but would be at war amongst your selves, about the very event that you should choose. But, in case you could, as the case now stands with you, that you have in either part, or in whole displeased all parties at one time or another: What event can you expect, that will not in probability make the spoile of your [Page 4] City, (if by that time you shall be extant, or have any thing left that is worth the plundring) the center of the motion, and the reward and triumph of the victory?

If the King prevaile; it's true, he is gracious, and hath learnt no doubt, by his own sufferings, great lessons of mercy and compassion towards others: But the sons of Zerviah may be too hard for him, and perhaps he may have much adoe to conquer the rage of his incensed Army, that he may be mercifull unto you.

The Scots are hungry, The Army full of fury and offence, and when they are gotten into power, your cold courtesies will be taken for injuries, what you have done will be forgotten, and what you have denyed, will be remembred. The Houses have received diverse discontents from you. The Presbyterian Party hath been deserted by you, and many of them chased away, and others imprisoned, by your admission of the Army; you are a body made up of such variety of complexions, and have shewed your selves so variable in your actions, That you have left room enough for every side to pick a quarrell, to make advantage of their power against you; and that Sword that shall be up, will hardly be disputed with: each of them will finde their severall enemies amongst you, which may engage the whole unto disaster; or if they could finde none, yet it is no hard matter for arbitrary Conquerours to make enemies, that they may make use of their successes. Though you be Guelph, yet your goods will be Gibellines.

No way in the world to secure you in any degree, but a timely peace. Consider the small number of moments that is allowed you, for the dispatch of this great businesse, and the prevention of such important mischiefes, which calleth upon you to delay it no longer; consider the great and horrid impiety that is now discovered by the great mercy of God, in the designe to have poysoned his Sacred Majesty, which should have been the crown of the rest of those hellish cruelties, which have been exercised against Him; The God of Heaven look upon the authors and complices, and put it into your hearts to separate your selves from all complyance with such devilish and atheisticall undertakers, and to seek the deliverance of Him out of their hands.

Consider, I beseech you seriously to consider, that happy oppertunity [Page 5] which hath been heretofore denyed you, though many of you have desired it: and now God by the forelaid plot of his Divine disposition and goodnesse, hath by the seasonable returne and the course of times put into your hands, by the necessary publike meeting of your City at this time, an opportunity which you should looke upon as a call from heaven, to set you about this blessed businesse; an opportunity which if you now neglect, the Lord knowes whether ever you shall have the like againe: for ought you know it may be the last offer that ever God will make you, for the procurement of your own preservation: for ought you know if you shall despise this mercifull concession of the Lord unto you, before another such a season shall returne (and you know how hard it is to procure such a meeting out of course.) The flame of your City may be the funerall pile of your selves, and your Wives and Children; and the Ashes thereof may be left as the greate trophee, or monument of your stupid folly and impiety, and of the mine of this whole Nation: The Lord of his mercy give you wisdome to prevent it.

I know there are variety of opinions amongst you: I know it too well, and I grieve to thinke on't. The Lord in his good time make an end of all differences; He is able to do it, and I hope he will do it, in some good measure, and in his good time, If we disappoint not our selves of so great a blessing: But in the mean time, I beseech you let not any difference in judgement so quite extinguish the flame of Christian Charity, which is a robe large enough to hide a multitude of errours, as well as fins: as to make us forget all compassion unto one another; at least not to forget to have compassion upon our selves; let us repaire the breaches in our affections, which I dare be bold to say, no diversity of judgement whatsoever, hath Commission from God utterly to dissolve, & then we may well hope that God will take his season, to make up the differences that are in our apprehensions: since it is his promise to the meeke that he will guide them in judgement. Psal. 25.9. The unity of our hearts must be the foundation, to set up the building of our united judgements, for froward thoughts separate from God, and wisdome is a loving spirit, is canonicall truth, though it be in an Apocryphall booke. The want of mutuall love puts us out of the school of Christ, since it is the very livery of his Disciples to love one [Page 6] another, John 13.35. This is the right method of union, and I wish it were better thought on, and then the mutuall conversation, and peaceable and Christian communion and conference with one another, might be a great meanes to unite us in our judgements; but our Wars and fightings, come from our evill lusts. James 4.1. In the meane time do not henceforth hold your opinions at so deare a rate, as to make them the purchase of the ruine and destruction of your selves and these whole Kingdomes, and Nations. It is a truth wherein nothing can divide you, but inexcusable, compliance with corruption: that you all ought to joyne the utmost of your force and wisdome, to prevent ruine and destruction to that body whereof you are now Members, and the word of God layes no impediments in your way.

If any carnall interests and ingagements do, I am sure they are held at so high a price, by those that stand upon them at this time, that if they understood it, they would not thinke it their interest, to maintaine such interest.

The asserting of private advantage, with the perdition of the publike, is as if a man should pull a board out of the maine bottome, to preserve the beauty or integrity of a Cabin, which with all its ornament and entirenesse, sinkes unto the bottome in the drowning of the ship.

The truth is, whatever the Articles be that are proposed, there is inequality and injustice, in the very capitulation, whensoever the publike is enforced to a treaty with private concernments for the preserving of it self: since no particular goods is at all considerable where it stands in counter to a publike, in the same or a higher kinde: And those Members have rather need of evacuation then nourishment (that I say no more,) that like the spleene in the body, maintaine their growth by the consumption of the whole Body. The particular motions and inclinations of natural agents, maintaine themselves in their utmost force, whilst their currents run toward the. Ocean, and comply with the universall good. But as the Tide of the Sea carries back the Rivers, so when these naturall agents receive a prohibition, or supersedeas, from the superiour Court of the generall safety. Then Xanthe retro properat versae{que} recurrere lymphae-Incipiunt.

Then those streames do loose their force,
And do retreat from wonted course.
[Page 7]

The particular element of water will forget its fluidity, and without any bonds of a frost or ice; will be consistent as waxe to preserve the integrity of the universe; and upon the same termes it wil remove its descensive motion, & ascend upward; and the ayre will take leave of its lightness and descend downward, for the prevention of a vacuum, offering the tribute of their single natures, as it were an homage due unto the security and supportance of the whole Body of the world. This is the Policy that God hath set up in the creatures; The whole world is a great Corporation, and this is the great and inviolable law whereunto God hath engaged all the parts of that Body, which is the great ligament of the entirenesse thereof, and keeps out schisme from that great Congregation. There is a publike spirit, I was about to say, a kinde of spirit of naturall martyredome, and self-denyall, that runs through all the particles of this great fabrique, that makes each parcell thereof ready to sacrifice it selfe, its appetite, its force, its kind of life, its very being, unto the safeguard of the totall compact; men I am sure should be of an higher schoole. The Philosopher tells us man is [...], A politique living creature, not made then for himselfe, but for publike Benefit.

God hath ordained the good of mankind to hang as it were upon the societie of mankind, and hath forbidden man to be happy alone, that he might engage him to seek after the common securitie.

Therefore it is, we may well conceive, that God hath made him the most inermous of all the creatures, and the most necessitous of all the creatures almost: That the very love of himselfe might bind him to love the publike before himselfe, as it were, as without whose felicity himselfe would be but a kind of damage and burden to himself. This as dark as it was in the now defaced records of nature, yet it was legible enough unto the very heathens and produced these savings among them, Homo sum & nihil humanum à me alienum puto; I am a man, and reckon my selfe to be no stranger unto any thing within the bounds of humanity.

And again, Dulce & decorum est pro patria mori;

[Page 8]
Sweet is the damage, though't be great; yea 'tis a noble gain,
To part with life, that Countries good thereby we may maintain.

And answerable to these sayings was the practice of many of them, as you may reade in the stories of those heathen Heroes, Curtius, Regulus, and others; which however it was perhaps sophisticated with vain-glory, and came short of the true value of genuine and native vertue, for want of the inward soule and life of it, and of the true guide, which is the knowledge of the true God, yet they may shame too many that pretend to have better eyes about them.

Christianity is the repairer, and purifier of that corrupt and drossie humanity which we have received from our degenerated Ancestours. This refines mankind again, and sets us higher than the meere pitch of humane affection. It doth clear and rectifie this publike spirit; files it, and fourbisheth it from the dross of vain-glory, and establisheth it firm upon the right foundation; it doth set again the disjoynted bones of humane societie which were broken and dislocated by the fell of Adam, and fastens them together with a stronger ligament than mean humane regards, even with that great sinew of Christian charity. This teacheth us that we are all fellow-members of one another, and that therefore, as the particular members will dispense with their private good, for the benefit and preservation of the whole; so ought we to behave cur selves in the body of the Church and State. The Gangrened member refuseth not to be cut off, that it may secure the life of the rest of the frame: The arme will not my its own integrity by exposing the head unto a mortall blow, but will interpose it selfe, to receive that wound which might otherwise be the destruction of all, by the maime of a more noble part, upon whole entirenesse and safety, the safety and welfare of the whole fabrique doth depend. And to this purpose are those sacred lawes of the Christian Common-wealth, binding us to account every man our neighbour to love our neighbour as our selves, which leaves no roome for a meere private affection, but breakes open all enclosures from about the heart of a Christian, and makes is to be of a publike interest; teacheth us [Page 9] that no man ought to seeke his owne, but every man a wealth; to have our prayers in common; Our Father which art in Heaven, &c. our wealth in common, though not in Anabaptisticall sence, not to the destruction of propriety, but the Christian disposing of it; He that hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? nay to hold our lives in common too, we ought to lay downe our lives for the brethren. A true Christian is to reckon of himselfe, and of his life, and of all his riches, commodities, and advantages, as none of his owne, but the publick interest, Yee are not your owne (faith the Apostle) for you are bought with a price. If we had any right in our selves, any private right, Christ hath bought it, and hath given it as it were unto the Church, and to the publicke, unto pious uses for the benefit of all. A true Christian is the best Politician in the world, And Christs common-wealth is far better than Platoes.

And is it not strange then that against all these rules of nature, of humanity, and of Christianity, men that would be accounted Christians, and the chiefe and only Christians, should yet stand upon their private concernments and advantages, where the ruine of a whole City, of a whole Church and Kingdom, nay, of three Kingdoms is in the question? to secure themselvs from those losses which they have wilfully, that I say not wickedly exposed themselves unto, by the hazard of a totall destruction, and desolation? That they should employ their wits to interrupt and delay those seasonable remedies, which the pious and Christian inclinations of so many in your Citie have through the goodnesse of God set their hearts upon, together with so great a part of the whole Kingdome for the recovery of peace, and the prevention of a totall and incurable desolation ready to fall upon themselvs and al the people of these nations? only to secure unto themselves some unwarrantable Bargains and purchases, that they have made with a flaming coale at the end of them apt to consume and wast all the rest of their possessions? or to make the innocent blood of their brethren, the security of those debts wherein the publick faith is engaged unto them? Let me beseech them to be better minded, lest it discover unto all the world that they [Page 10] are but usurpers of that holy title of Saints & Christians which they take upon them; when all is done, he is the Christian that walkes according to the rules of Christianity; and that is, to be a publick man, and not to buy our wealth with the destruction of mens lives; and yet I have two questions to propose unto them, The first, whether when they have made all their obstructions sure, whereby the work of peace is so industriously intercepted by them, they can tell how to free themselves from as much, or a greater hazard of fayling in those their selfe-ends that they aime at, than if they should commit them to the calm gales of peace; or whether their designes are clearly setled upon so found and unfaileable a botom, that it is not possible that they and their hopes may sinke in those surges which they intend to hold up; since they have not all the winds nor the tides at their command, and those that they thinke they have most on their side, and in their power, may when they least dreame of it split them upon the Rocks? They may remember that every Gust that they have sayled with, hath not brought them faire weather.

My second Quaere is, if they should be so much masters of their desires, as to find a Haven unto themselves in every storme that they shall nourish, or yet farther raise upon this poore tottered vessell; whether all their gaine would countervaile the damage, or that with all that they shall get thereby they shall be able to make satisfaction to the justice of God, for one of those many lives that should be lost in that turbulent adventure that they shall yet farther ingage in, or for one the smallest drop of that sea of blood that by their meanes shall yet againe overwhelme this poore selfedeserted Kingdome? If they cannot tell how to answer these questions, I am fully assured they will be much more unable to answer some others that may be askt them at the day of judgement. But though golden Asses have long eares, yet they are commonly very dull of hearing. But I hope this paper may find a more easie passage unto the hearts of those unto whom this is directed. If it should be otherwise, yet I despaire not of a remedy, whilst I have so faire a promise from so many good affections, that have shewed themselves amorous of [Page 11] the peace of this Kingdome, in this Citie, seconded with the happy presage of so generall a concurrence of the severall countries, where they are not countermanded by the force of opposites. And though it may put both you and them unto some cost, yet the dearest purchase that shall be made of peace, as it is a farre better Merchandize, in all probability, will be as easily bought, as another warre is likely to be maintained, though all the blood that is to be spilt should be left out of the reckoning, and the layings out will have a farre more pleasant returne.

This busines is mainely yours, and now it is as it were put into your hands, if you let it goe you let loose a whole flood of mischiefes, an ocean and deluge of calamities upon your selves and countrey. This poore weakned Kingdome is now falling into a relapse, and that may be as dangerous to the body politick as to the naturall. The disease indeed was never perfectly cured, and now it is broken forth againe upon us, and the bloody issue runs afresh amongst us; and seemes to be like a raging fit after a troublesome and unquiet slumber, which without a remedy may be the Prodromus of death; you if any under Heaven may be the Physicians with Gods blessing to resist the beginnings of those recoyling evils. That you may doe it, give mee leave here humbly to offer my poore advice, not to prescribe unto your judgements, but to submit it to the corrections of such better thoughts, which the Lord shall suggest unto your reasons; if they prove not as wife as they are honest and hearty, yet the very folly and failings in them, may perhaps administer unto you better apprehensions; many good things are brought sometimes into our thoughts by those errors of other men, which we are engaged to correct.

  1. That God may be in the whole businesse, let me desire you to apply your selves unto him by earnest prayer and supplication, for his speciall influence upon you in these your proceedings, for which purpose you have a mite offered into your treasuryes in a forme of prayer set forth for that purpose.
  2. Let nothing prevaile with you to relinguish the benefit of a Common-hall which is now due unto you of course, if I mistake not, & is so needful, & of so great moment at this time, [Page 12] as you have bin well advised by another hand, which together with the sense of your great concernment therein, may I hope save me the labour of pressing it upon you.
  3. That in the next place (as that which must give life and authority to all your resolutions,) You desire the liberty of speedy addresse unto his Majesty, to be made by some of those whole wisedome and moderation shall present them to you as the fittest for such an employment, that you may both communicate your resolutions unto him, and receive his approbation of them, which will no doubt remove many feares and scruples, which are in the hearts of some among you, by such ample satisfaction, which his meekenesse and mercy, and the longing desire that lives in him after the good of you and all the rest of his good Subject, would its like long agoe have given you, had he not bin deprived of the freedome of expression of himselfe unto you; and that his Majesty may come to Hampton Court or some other place neere your City, to that end, and that he may have a Personall Treaty with the Houses.
  4. That some course may be thought on, with his Majesties consent by the joynt concurrence of the City and Kingdome, for the paying of the debts of the publike faith, and for the reimbursing unto the purchasers that money that they have layd out in the purchase of Bishops-Lands, or of the Church Revenues, any other such like; which may be done by the contiunance of a moderate excise, by the Customes of exportation and importation, and by a publike yearly contribution both of the Laity & Clergy throughout the Kingdom; which will be much more easily undergon, & much more willingly, by all good men, than that the whole Kingdome should be ruined; or an happy peace and reconciliation obstructed for want of it; it will be an honourable & a Christian purchase to buy the peace of our King and Nation though it is not so honourable in them that sell it.
  5. That his Majesty be desired to grant a free and generall pardon unto all, with an act of perpetuall oblivion, and that an oath may be framed by act of Parliament, to be taken by all Members of succedent Parliaments, never to revive the memory thereof, nor to call any passages of these times into question, [Page 13] with such limitations and exceptions onely as shall be found extreamely necessary to the preservation of the King and Kingdome, which pardon to have its full effect, as long as they shall not attempt any new disturbances otherwise to become voyd, & the Lawes of the Kingdome to proceed against such as shall be actors therein. And that there may be likewise an act of Parliament made for the utter abolishment of all odious names, & tearms of opposition, as Cavaliers, Malignants, Roundheads, Committeemen, &c. Under some great penalty, that the mention thereof may neither preserve nor revive the quarrells hereafter among us.
  6. That out of this pardon onely those may be excepted that shall be found to have had an hand in that late horrid designe of poysoning his Majesty.
  7. That there may be a set time appointed for the dissolution of this present Parliament, after the granting of the aforesaid pardon, and the enacting of those Lawes onely which shall be found necessary for the present peace; and that his Majesty may engage himselfe by such engagements as may satisfy, to call another free Parliament within two months after the dissolution of this.
  8. That all Armies may be speedily disbanded before the dissolution of this present Parliament, with the payment of some competent portion of their Arreares. And that the Scots be desired to returne, having such satisfaction given them as may be reasonably desired; and that these and all other such like payments may be made by the publike charge.
  9. That the Militia of the City may be placed in such hands, as his Majesty, the Parliament, & the city, shal agree on for a time, untill the streames maybe reduced to their former channells.
  10. That immediately the Government of the Kingdome may be mannaged by the knowne Lawes of the Kingdome, and all illegall powers dissolved, and all illegall proceedings made voyd; every man that is not disseized by legall course being restored unto his owne possessions; And the Ministry unto their livings; and that those Ministers that have left their owne livings, and taken others, may be restored to their own againe, upon engagement not to disturbe the peace of the Church and Kingdome.
  11. [Page 14]That the Government and service of the Church may stand for the present as it is established by law, witn such liberty onely allowed unto those that are otherwise minded as shall be found necessary, untill upon the calling of another Parliament, such alterations shall be legally made, as shall stand with Gods glory, the Truth of his Word, and may conduce to the peace of this Church and Nation, allowing all that liberty to tender consciences, that doe not encounter these.
  12. That His Majesty may be moved to engage himselfe upon the beginning of the next Parliament, to call a Nationall Synod, consisting of a convenient number of the moderatest spirits of all Parties, and that there may be an oath administred unto them, against partiality, and siding, and all turbulent designes, and that by a faire and free debate in this Synod, there may be a reconciliation of judgements attempted; First by declaring their consent in those things wherein all agree, in terminis, Secondly, by assaying an union in those things wherein the tearms are opposite, by a faire and charitable interpretation.

And if neither of these courses can end the contentions, That it may be considered, whether the questions that remain are in the Conclusions of either part necessary to be stood upon, if not, that the questions themselves may be abolished and silenced.

And, that where there remaineth any difference unreconcileable in things necessary, The judgement of some learned and moderate forraigne Divines may be desired.

Lastly, That his majesty having given such satisfaction to the desires of all sides as is necessary for the security of a wellgrounded Peace; He may be restored to his royall power, and all his Revenue and state; The Queen, Prince; and the Duke of Yorke, and the Lady called home, and received with honour and safety.

And that all may be concluded with a generall humiliation to God first for our sinnes;

And then a generall Thanks-giving for his mercies and deliverances.

FINIS.
This is the full version of the original text

Keywords

charity, distress, justice, mercy, oppression, poor, suffering, war, wealth

Source text

Title: The Preparative for London

Author: Thomas Warmestry

Publication date: 1648

Edition: 2nd Edition

Provenance/location: This text was transcribed from images available at Early English Books Online: http://eebo.chadwyck.com/home Bibliographic name / number: Wing (2nd ed.) / W887 Bibliographic name / number: Thomason / E.449[26] Physical description: [2], 14 p. Copy from: British Library Reel position: Thomason / 71:E.449[26]

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Original author(s): Thomas Warmestry

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