our loyalty to our Lord Salus enjoyns a plaine discovery of all particulars concerning him to prevent if it were possible murthers massacres c. Quaere if it be not treachery not to treat hereof or to intreate amisse Quaere the intreater thereof c. The Parliament and peoples rights also are not known which cleered would cleere all c. and make all cleere up c. Pressures from Parliament as said to be incite also so want of justice c. the remedies known the cure may be easie if care be The bounds of obedience so of Treason and rebellion not by lawlesse law only but by law rationall and so binding are not knowns and so the ignorant are bound to their good behaviour against all good behaviour c. 59. Is this or that treason c. against the K. Steward of the kingdom Queries concerning rebellion and treason so of disobedience as selfly considered so much in every mans mouth or not rather as hee relates to the State at large his Lord so it 's for his Lords sake not his Quaere also If it be not as he continues in his sphear of government or Quaere The State at large rather in the execution of government according to the will of his* Lord exprest in his Lawes so in all faithfulnesse to him c. Quaere If out of his spheare he be not a privat man c. so not obeyable but resistable c. St. Paul I knew him not to bee Gods high Priest Quaere Why Because his actions were below his place as a Judge Ignorant he could not be that he was the high Priest c. 60. If to raise Armes against the kingdomes Army the Kingdome being King by Sect. 46. if it be not treason the said Army continuing Quaere faithfull to the kingdome in its defence is it not to take up Armes against the kingdome itselfe 61. If an abusing the Army it continuing faithfull before be not an affront to the Kingdome which is King 62. If newtralizing that is not helping siding and taking part Quaere with the Army against the Kingdomes enemies be not treason to the kingdome how then to take part against it to suppresse or enslave it by raising Forces of their own Faction to keep it under or to leave the Kingdom naked to self insurrections or forraign invasions c. also to have brought the King forcibly home to have born out and coloured all their designes c inforcings c. If it be not lawfull to make the foresaid quaeries and the like without Quaere querelous inquisitions and exceptions 63. Oh thou Citie of London so all the Cities and Countries of England Application c. yea each individual man therein read reason and call to mind as thus These Rakeshames that pretend the King intend themselves and are the same that fought against us as afore to inslave us and we against them for our liberties c. why expended wee our blood and meanes What to yeeld and entertain them at the last Much better might we have yeelded at first and spared all then now at the last seeing also by our affronts their revenge is aggravated to the uttermost even to the nullifying our Religion and enforcing upon us a Regiment or imperious government under its name so our lives liberties and estates are gone and we are in their hands like Rogues and Gally-slaves * King of England c. befools fools the wise have eyes Lord Mayor of London c. Are they any any more then Titles Is not each ones life land liberty and estate his owne by Law and Nature It s onely the highest Title of honour allowed by the State So Prince of Wales Earle of Essex c. As for the King we now understand our selves better then before he is by Sect. 58. the kingdomes Steward the peoples and kingdomes welfare as the end of Kings and all Governours is Lord and King He hath also forfeited all by his faithlesnesse to his Lord he is to the kingdome as is the Lord Mayor to the Citie and no more chiefe Deputie Governours both of them yet not by any selfnesse but as in favour conferred on by and for the State the Citie †The Lord Mayor is by Râ—x King of the City in respect of all subordinate Rulers 32 Kings that is Lieutenant Governours of Câ—ties Joshua conquered on this side Jordan May the Mayor take up Armes against the Citie or rob them by Sea or Land or rebell and traytor them or burn their houses c. And must the Citizens for all that petition intreat and treat with their abusive treacherous servant c. Is not the Mayor a traytor a rebell for so doing Apply them c. Rex is Ruler not King So by Rex all are Kings or none are c. It 's falsly translated Kiâ—gâ— or applied onely to one more then another the word will not beare any thing but Ruler yet that will hardly be rul'd nor will the Hebrew or Greek beare the translation King at all c. Why then to these more then others Ruler is also unruly so not right as too selfly Steward sends to a Lord c. May the Mayor master the Citie will the Citizens side with him against themselves hath hee any commission to kill rob rape c. As for the Parliament and Army if they have wronged us yet will not we wrong the kingdome to right our selves of them but let 's help them all we can if not for themselves yet for our selves so ours c. Yet why not the Army for themselves also seeing they have done us no hurt Newtrality will nullifie us in our Religion Liberties and Lives we have experience of their trustinesse and we have experience except we want sence of the perfidiousnesse and treachery of the other Armies they are generaâ—ly Atheists their commanders men of no Religion onely politick pretenders to deceive their actions and designes define them as afore As for the Army if Sectaries if Independents c. yet we know not well if so because the true definition of either is not agreed on However what is it to us If faithfull to us and the State it 's to God not to us They suffer us to Presbyter it Justice requires we suffer them to Independent it Destroyers of Fundamentals so Blasphemers they allow not of often declared by them Thus qualified how is it we allow not of them seeing God himselfe doth by Rom. 14. Well let 's weigh all aforesaid and let 's immediatly send them all the help we can if not for their sakes yet for our own and ours and the Kingdomes to set a period to these troubles c. For if the adverse Army have the better we have the worst of it We are politickly called Fomenters of Warre we must be wise and not feare words we must foment if foment they call it that is we must
to be insensible of the most pittifull object that can be objected doth ill and to manage these As so many murthers humane and feminine passions man like doth best of all Sure Samuel was pittifull yet hee hewed Agag in pieces and David pittifull yet delivered hee up 7. of Sauls innocent sonnes to the Gibeonites for the Gibbit c. None hath power to quit or qualifie but the wronged who cannot ' cause they are not and who are cannot cause they may not Nature reason justice and the Covenant besides the end of Governors all I say demand Justice how comes it then wee are justled out of it oh irreligious atheisticall inhumane and bloody Nation to drink swallow down at a draught so much blood never reluctate Justice and retaliation in and by justice is not cruelty its 79. Of cruelty cruelty not to be so cruell it multiplies offenders and murthers the offended Samuel nor David as afore were not cruell in satisfying Justice though the act seeme cruell Justice is the Queen of vertues injustice is the Queane of vices The first establisheth the latter demolisheth Thrones Much may be said 80. Justice of the aforesaids but we have transgrest beyond pardon yet if murthers may be pardoned what may not However will not our zeal for the common good procure a pardon c. 81 We could not have conceived had we not said one word of the Kings subordination as Servant Officer or Steward to the State at large that there is no understanding so short but would selfly at one present apprehension have comprehended and reacht it but we finde it other wise c. -But now that which we have said seconding their capacities how can we question it but that each one is fully satisfied which if yet they be not no endevour shall be wanting of our side c. Would God they would not in weaknesse or wickednesse be wanting to themselves and theirs so to their native countrey their true King We shall then define a King which rightly done will right all understandings but unrighteous ones A true and righâ— King then to whom the title may be rightly applied is such a one who by a right self-power selfly commands and is selfly obeyed 82. A right self-power is not any self-power unjustly inforced gained Note or usurped Which is thiefe-like and Tyranny though cal'd Conquest Note again A Self-power not Deputative Kings it Selfes are Parents and Pay-masters and just Conquerours c. By this no Deputy powers can be rightly cal'd Kings All are Deputy-powers that are not Self-powers as afore c. Who is King then whether he that doth and ought execute the laws The wills of * The Lawes are the wills of the State at large or the people c. others and that for Them not Himself Or those that set those Laws also enjoyns him an Oath to execute them and none other Also for Themselves not Himselfe And doe also allow Honours and Revennues respectively as the said Lawes are lookt to not over-lookt Judge all men of what we say Finde me any other use of a King or any Governour if you can then Justice Safety and the Welfare of the People c. This lost he is uselesse For what saith our Saviour Salt which hath lost his savour is uselesse and so good for nothing but c. Just Conquerours are Who defensively conquer their unjust offending adversaries These set their own Lawes and so command and are obeyed Selfly and are justly Masters of Liberties Livelihoods and Lives of the conquered And this is our just right at this time over those Scots we have conquered in this their unjust Invasion But had they conquered us it were Thief-like Murther and Theft as it is neverthelesse in all they kill or take 83. Will you have Scripture to second our Arguments in behalfe of the Kinghood of the State at large Whether saith our Saviour so St. Paul is greater Woman or Man the Sabbath or Man for whom both Woman and the Sabbath are made Whether is greater the God or the Temple which sanctifieth it Apply between the State and the King c. 84. Lastly will you have an Argument from the State or Parliament Doe they not King the State at large and Servant and Officer the King in their taking up Armes in loyalty to their said Lord and King the Kingdome against the King so call'd for his disloyalty to the said State And doth not this taking up Armes against it accuse him of c. c. c. We from the premises quaere it If Justice and Loyalty can allow any Self-titles of Kings c. to any Deputy powers to defeat the State at large of its Kinghood Yea to its Serviling to its Servant to the hazarding of Life Liberty and Estate Consider of it O States consider of it Steward sends to a Lord Vice-roy to a Roy. Much more I could have said in poynt of Reason to a full satisfaction of all scruples and objections but we have not time to doe it so must contract our selves though for contract understandings we wish we could have inlarged c. 85. But we have Atheisticall yet hypocriticall adversaries to deale withall who will pretend Religion c. These however presume to conquer us by Scripture though they cannot by Reason and to subdue all our Reasons yea our Reason our Sense and our Senses thereby so they fetch out of Scripture all that seemingly makes against us in behalfe of the King of rather themselves under colour of his name and then demand of us what we can say to this to that c. Yet the particulars are answered might we exhibit them Bidding us quit our selves if we can It were infinite to answer to all particulars which cause we cannot we will discharge our selves by one generall Position which shall prostrate all their positions c. We then say this of Kings and Governours is a poynt Rationall and of the Senses and not of Faith and as so it falls under their Regiment for triall and not under that of Faith So then whatsoever is brought out of Scripture and however rendred must have a construction that agrees with and overthrowes not neither Justice Reason nor the Senses c. This is enough in it selfe however it 's as much as time will allow us to say at this present c. onely we remember thee of our Saviours and St. Pauls sayings at Sect. 83. so at 42. 45. which are as rationall though in Scripture as are these 86. But yet againe they have not done with us For if neither Reason nor Scripture will doe the deed Lawlesse Law shall So Judge Jenkins comes marching on furiously Jehu-like so as hee admits of no opposition and now are we conceived put to flight yet are we not fled nor will so much as turn our backs c. but keep both our station and posture and so make head against all his impostures as
followeth We have not time I say to deale with each of his particulars which had we we would c. so we must as we may Wee therefore in our Generall Position as afore answer and so put to silence all he or any one can say c. We then say Law so called is the Creature of its Creator the State at large made for its service and not to its dis-service much lesse to servile it by the States the said States Commissioners and that is way of Justice and Safety so all other accommodations of the said State and not to the King or any other against it Now if a Law so called which should be made as afore for the use of the State at large by the said States trusted to make lawes in behalfe of their Lord and not in behalfe of any his servants against him if they shall I say make and so call that a Law which is not so as being quite contrary to their betrust and the end of Law as in accommodation of some of their servants against their Lord. Quaere If it be not absolute treachery in them to betray the liberties and rights of their Lord to any of his Servants c. nay we say then it 's no law though made as afore also called so and complemented with * If a known long practis'd Physitian prepare as hee calls it physick for his patient and ceremonies it with the complements of a viall or galli pot and all other circumstances can all this make it physick if apparantly destructive to its ends and in stead of saving will kill may not such Physick be kild c. Apply c. ceremonials to make it passe so we say again it 's no law so binds noâ— nor may nor can nor shall it bind the Lord or any of his retainers so as to be abused by any his servants except in behalfe of the said Lord which just necessity warranting is sufferance no abuse In short we care not what Judge Jenkins nor any or the law it selfe so called saith or doth or would doe as to binde us to Kings or any Governours alias the kingdomes and peoples Stewards and Servants if contrary or destructive to its ends the freedomes and rights of the Generall c. whereas it ought rather to binde all Kings and Governours who are indeed most bound to accommodate the LORD * The State at large GENERAL though to their owne selfe-sufferings c. Thus much in short to Law so to Judge Jenkins his large and famoused Law-piece most infamous in that he aimes to treacherize it to his Lord and King the State at large c. and servile him to his servants c. Thus our just our rationall and as so our true and lawfull definitions of treason and rebellion c. stand good against Judge Jenkins his unjust irrationall and destructive and therefore illegall though called legall-definitions c. 87. Only I will tell thee thou hâ—st now no colour of ignorance left to prevaricate c. nor to beare out thy former perpetrations Forgoe them then and once at last turn wise and honest all thy undertakings against or neglect of thy Lord Salus must now needs proceed from impudence not impotence thou now knowest what the King so called in reality is I hope nor Titles nor Names nor rich Rayment nor a great Train or State shall now deceive thee Nothing can make a man more then a man lesse they may A Magazine is the richest place indeed but let each fetch away his treasure what is it 88. I am not factious nor partiall I am against both Parliament and King as they forfeit their ends and betrusts and are against the kingdome And I am for one or both as they are faithfull to their Trusts c. 89. More I hope I need not say but yet if any shall in pretence of love and duty to the King so call'd alias the kingdomes Steward be so treacherous to the Kingdome their true King so to themselves their posterities kindred and friends to oppose us in defence of the said King or Steward against the kingdome we heartily desire them to decline all base and treacherous ends to the aforesaids And if it be only their injuditious judgements after all we have said they will rectifie them and let them with ingenuity pursue the acquiring and purchasing the truth with us as wee will with them and let the convinc'd comply And we further heartily intreat them that they would as beseems the civil if they will needs reply perform it not perfunctorily but with Nervous and strenuous Arguments not idle and fallacious to abuse the people and lose time and as if they sought rather a vainglorious conquest then the true glory of truth Also that it may be without scurrillity or contempt and they shall be answerably dealt with For we hold exclamations jeerings and contempts to proceed of ill natures ill educations or weaknesse c. like Schoole-boyes who when 〈◊〉 weake in dispute doe in wickednesse fall to scolding and fifty-cuffs c. Dixi. Onely If nothing will do we are undone and so are most of our undoers FINIS ⧠AN APOLOGIE AS we have Cautioned in case any write against us c. So we hold it necessary also to say something lest any one in a pretence of love and loyalty to the King or Kingdomes Steward although it may be Demetrian selfe-love and not to Diana also hate to Paul c. may be the true ground and not love to the King but admit love c. to him it s not right nor just in opposition to his King the Kingdome However least they should in a purposed revenge upon us under the pretences aforesaid suggest This man writes against the King also dishonours him c. by meane Objection expressions and rendrings also intimates this or that of him c. Also the title is tart and offensive To the aforesaids I answer as followeth To the last first If the Title Answer should offend thee yet be not offended For thou either hast or wilt finde that those who conspire against the Welfare Crowne Peace and Dignity of our Soveraigne Lord King Salus are farre worse then Knaves for they are Traytors why then should we fear to offend them And those who are ensnared or deluded by them may they not rightly at the least be cal'd Fooles And to the former objection I answer I doe not intentionally to wrong dishonour or abate any thing of the Sâ—ewards just Dues and The neglect of others necessitates us Rights but what I must doe of necessity in defence and vindication of King Salus And if so he suffer it 's sufferable what also if it be his insufferables are the cause of his sufferings But ther 's not any thing his due in opposition to the Kingdomes sufferance in safety justice and Rights for if more be given him then his due to the wronging of the universall so
particulars in their Rights of Justice and safety c. Reason Justice necessity require a reducing all to rights that so hee may have his owne due and not beyond especially to the encroachment upon what 's his Lords the Kingdomes However if he should lose any of his just Rights for Salus sake its just and right But if it be conscience and justice in any thus to plead for his Rights How is' t they plead not for the Rights of * Here 's adoo about the King the King with pretences of love loyalty to him c. Well now we have shewed you the true right King make good your precences else you are only a Pretender the true King indeed to whom they are first and principally bound in nature and reason so by Covenant the 3d c. So it appears to be craft not conscience Nor doe we intimate any thing injuriously against him for Deserts are no injuries only we inferre from the Scots sayings and their taking up Arms against him so from our States taking up Armes also and traytering those that side with him against the States and thus both States Actions are directions and Warrants for us what we may say doe For if we are enjoyned to fight against him sure it s as he is c. c. c. Sure also we are enjoyned and so may speake and write as well as fight the last being the lesser of the two and contained in the Greater fighting c. being also never forbid and were wee forbid we conceive forbiddings cannot justly discharge us of our just duties to our Lord and King the State Again to forbid us were to forbid the Covenant which also enjoynes us as doth reason and justice also to support the Kingdomes rights first and absolutely The Stewards secondarily respectively and conducingly but what rights are due to universall wrong-doers Now the kingdoms Rights are safety peace and justice so to have its honour maintained and its innocency cleared though the Steward should suffer in his honour or any way for the accommodation thereof how then if the sufferance be just For the means must suffer for the End and any way is just that necessarily conduceth to it And how can we be able to make good the Covenant except the means that conduceth thereto be allowed that is to speake write and act any right things in behalfe thereof and to oppose any its opposers whosoever Also to render the Steward in such expressions as that his condition place may be plainly distinguisht from that of his Lords who must be allowed rendrings thereafter that his dues may be rendred him Again we are necessitated to what we have done and it s our offensive Adversaries that write all this not we by enforcing us to write it Shall any one or any thing bind us from defending our King being clearly convinced hereof and that it 's our duty and high time to speak God forbid for if treacherous bookes be writ and opinions held so generally to the ruine of King Salus is' t not treachery in all not to bestir themselves in their power and place in his behalfe And shall such wicked treacherous ones goe unpunished and shall the loyall Defenders forced by such disloyall offenders suffer c. truly better is expected c. though we will not presume to say what So now we have done and appeale to justice and ingenuity hoping our love duty and zeale to our Lord King Salus which in the presence of God is our only aime will save us from any rigid censures of any our triviall slips and failings in his behalfe c. In which we being Humanes must needs humanize it If now wee suffer by injurious Censures c. it s as Martyrs c. Two Cautions for thy better understanding this Booke which should have beene placed at the beginning Reader 1. WHerever thou readest or hearest the expressions Kingdomâ— People State at large or Salus Populi c. thou wouldst in thy mind put in their places Kings Prince Soveraign yea Emperour or Gods Anointed c. or any rendrings as high as thou canst for there is none higher but God Himselfe not Religion his honour worship service c. as see in Quaere before 66. also at 83. So Salus is Head Chiefe c. And so do thou apply in thy thoughts so in thy actions c. This we say is the right King to whom the Name is due and to whom thou owest more then thou canst pay and for whom thou maist pay any one be it whom it will if justly occasioned in his behalfe 2. Again whereever thou hearest or readest the Titles King Prince Gods Anointed Sacâ—ed Mâ—jestie or Soveraign c. in their stead conceive in thy mind Stewâ—rd Servant or Officer to the aforesaid Lord and King for 〈◊〉 right by all the preceding arguments The Contents will send thee whereto make good both the aforesaids Valâ— A further Addition or continuation of the Contents of the Booke for better direction and satisfaction which through hast were left out at the first 17. THe Scots chiefe arguments for their Invasion answered at Sect. 37. to 45. 18. The Scots charge the King with the blood-shed of 3. Nations so doe they charge him also in their taking up Armes against him c. by both which they accuse him so and so c. From whence may much be inferd and this amongst the rest that the wel-fare justice peace safety of the State is King Chiefe c. and the King a servant thereta Sect. 55. 19. Some causes of the Peoples rising c. explained at Sect. 58. to 59. 20. Of oaths c. made to the King when binding when not at Sect. 66. 21. An answer in behalfe of the State to a Catalogue of Exorbitances charged upon them Sect. 71. at M 22. The State and King discrimen'd shewing what the King hath done and intended to doe against the kingdom but not any thing freely for its good Also what the State hath done for us and what accidentally against us examined at Sect. 71. all especially at O. S. 23. Pitty and Compassion at Sect. 78. Cruelty at Sect. 79. Justice at Sect. 80. rightly defined 24. A true King tâ—uly defined Sect. 81. to 83. 25. The State at large proved King chiefe head c. by Scripture which is reason also and the King so called is the said Kings Steward and Servant c. 83. the end there being King and Chiefe c. the Meanes Meaner as servant to the Lord its end 26. All that may be collected out of Scripture in behalfe of the King answered in a position at Sect. 85. 17. Judge Jenkins all of him in the Kings behalfe answered by a Position Sect. 86. FINIS
their own if they can 4. For they Demetrius-like care not a Rush for Diana so nor they for the King but to King themselves Or as the one lived by making silver Shrines and these by Shrines of Silver 5. For what 's the King or Diana to either of them but as conducing 6. What mad fooles are all sorts to be so gul'd and led by the nose and jeet'd at for their folly to think these Rake-shames who fought against the Kingdome as before under pretence for the King a fine piece of * As against the Kingdom the Kings King c. treason yet all to bring about their owne ends as to advance themselves over the Kingdome and King it both over it and the King yet shew the King to the people Who but fooles I say can think these fight for the King c. and not for themselves And how agrees it with the duty of faithfulnesse to the Kingdome their Mother to fight for the King her servant did they truly so against it See to it yee fooles what you doe they have no commission from the King nor can the King give Commission would he give it or her and so against theire own also in conclusion 7. Is it possible Can Libertines settle the Liberties of others or the irreligious Religion Can the godlesse be for God Can contraries concentrize c. 8. Their return now is but to serve their own turn though their pretences be as afore It 's onely I say to cause the people under colour as for the King Religion and Liberties to aid them to the murthering of one another to help them to their lands livings and Do fooles do spoyle your grain and so your gaine by rampant horsmen Sowed you to reap so Doe send them money and means to inable them to take away your meanes c. meanes as also their preferments offices Monopolies again c. 9. Fooles that you are besides the aforesaids it 's also to conquer you by your selves by your follies c. As by your ignorance credulity and easie betrust and then to rule over you as Conquerours and put all on the King as if onely his doings for which they are hypocritically sorry but cannot help it though they be the onely helpers and hurters as having power but not wit but wilfulnesse 10. You have fought against them formerly for the kingdome and your selves as for your Religion and Liberties c. Why fight you for such as fought against you and you against them in the foresaids and they have still the same intentionâ— you fooles see you not your folly Will not braying in a mortar make you leave it and grow wise I see you have no other eyes but eyes c 11. The King fought against you in the same particulars and you against him by way of defence for your selves He fights still yet more covertly and cunningly against you for the same ends and by you to end you and begin himselfe a-new 12. Why fight you not against him as afore Or why fought you against him before Or why of all whyes fight you now for him or on his side against your selves and your posterities Sure you are besides your selves that you thus side not with your selves but against c. 13. Fooles of all sorts what think you Will not the King and Are not those Clergymen so all sorts traytors that betray their countrey so Are they not murtherers that give way to the peoples murthering for their own ends how then to plot all c. these Traytors these Prevaricators c. be revenged on all sorts Presbyters as Independents Layicks as Clergy-men for outing him the Viceroy and these his vicious Royalists and his pragmaticall Prelats Do Presbyter do flatter thy selfe as Agag the feare of death is past But know young man for all this thou shalt come to judgement and as thy sword hath made many a woman childlesse so shall thy mother be chidlesse this day Precipitation waits on prostraters c. 14. And you Citizens as civilly and demurely as you look it will not do you have had a finger in the pye c. It 's you monied the Armies and the Scots against the King so against the Prelats and that Faction it will fraction you if ever they come to be whole againe they may * Come in my Lord come in but for I this Jael drives tbe naile into his Temples smile on you and you may Agag-like flatter and befoole your selves with the feare of death is past but be sure they will smite you under the fifth rib 15. And what can you expect from such Leaders and Commanders as aforesaid but to be led like slaves or beasts and commanded like fooles What are the Citizens as very fooles as the foole For shame learn wit and wisdome or suffer like wiseakers c. 16. For my part I did never see such adventurous fooles in all my life that will hazard Life Liberties and Religion c. on bare words of the woordy of irreligious Rakeshames that helpt to perjure it in the North and call God to witnesse it that they intended no such thing as raising of Armes though raising of Arms was their onely intention 17. Words and Mottoes for God Religion c. are but words and words are made of lettetrs and yet letters are lets to the * Opinion pinions up judgement understanding of many when they look at them and not to things to realties c. 18. You fooles of all sorts Is it nothing to engage Life Liberty and Religion on bare words of such Recreants What for nothing Are the aforesaids things of no value In other matters you will not trust the Trusty without security no not with trivials and will you trust the trustlesse with life Religion livelihood and liberties You fooles why engage you or think to engage before they ingage sufficient security that these things they having victorized you shall have without any intrusions to your hurt or confusion c. You Calves will you go like Oxen to the slaughter or like Fooles to the stockes with laughter c. 19. Well the King they will have home I that they will and so Note If he come in a conquerour there is no law but lust no lives liberties religion or estates but ad placitum Then the Militia his he wil master all at his pleasure with the Navie he will bring in Forraigners to force all and he will garrison all Countries with his Faction and inforce the Countries to pay for the rods that must whip them And he and his Queen will jeere scorn and insult over the foolish English and make them work to maintain their revelling c. He will also disarm all onely Arm his party Then will he do with you so yours to take your Sonnes and Daughters your Fields and Vineyards as he pleaseth will you more knaves and fooles are you both Nay are you not mad
men as well as fooles Will you have him home without cautions and security from him and them against his and their beslaving you If you bring him home like a Conquerour it 's you the Conquerours are conquered and leave your posterities slaves and capable of cursing you their foolish fathers c. I have told you before and now tell you again They pretend the King onely to draw you on but onely intend themselves c. 20. Was Kent never conquered hitherto And shall their follies now foile and conquer them Fooles be wise for shame know and be certain See Sect. 44. if fit to treat with So Sect. 46. Is not the Kingdome Lord King c. Se Sect. 46. Is it for the honour of the guiltless Lord to treat with his guilty servant I am abasht at its basenesse c. that you be secured and that not with words for they are wind of safe and just conditions before you entertain him that so you and your posterities may live free according to your birth-rights and not as slaves Remember the Northern protestations and oathes broken being so solemnly taken at his coronation doe they not crowne all for fooles that trust any further then groundedly secured 21. To treate with is the pretence but the intention is to make use of the ignorant and giddy-brain'd idolatrizing people to throng in threans and multitudes to him and so over-power themselves and theirs yea the whole kingdome with their weight and levity He will then scorn to treat or intreat but will intreat all his opposers as his deposers How think you fools will that be Surely to your not being when it will bee too late to help either your selves or your posterities c. 22 Oh but the Citizens no nor the Countries will not fight against Kent Essex nor any the Countries they will rather fight for them c. But know they what 's for them See Sect. 24 27 33. 23. What are the grave Citizens such fooles what if against Kent or Essex be for them however for the kngdome how then I say 24. Is all Kent or Essex or the Countries thus befool'd I cannot think it but admit so we ought be against them in all unjustnesse or endangerings to themselves or the kingdome and in being against we are for Fooles know it 's not words or expressions or oculars define but things natures intentions intrinsiques and occults 25. We ought also to be for our selves and ours in safety and justice so for the kingdome and that first of all though against the Countries if so it were but so it is not but for them Also c. But Kent and the Countries promise well in such and such particulars as appeares by their petition and its Comment The Comment speakes commendably and better then the Petition what then These are but words who shall secure us that that is their intentions onely May it not be to insinuate and so by degrees in the interim to gather company to side with them and stave off all opposers for who would not side with and who will oppose such petitioners such Commenters if their aimes reacht not beyond their words and promises 26. And therefore yet again who but fooles would side with them c. such and such being their Leaders Heads and Commanders and who but Fooles Knaves or both would not oppose them having such petitionary commands and prostrating Commanders except they change their Commanders so their commands and demands of forcibly bringing in the King they are not to be communed with but commined rather c. 27. If you will not be against the Countries but for them then open their understandings by discovering the adversaries cunning pretences and deceits and the error of some particulars in their petitions Let the righteous smite me and it shall bee a kindnesse let him reprove and it shall be an excellent oyle c. Oppose them in this sense for their own and the kingdomes good Better are the rebukes of a friend then the kisses of an enemy 28. Blandishments blind fooles but friendly checkes open the eyes of the wise But who is so faithfull to give them or so wise to accept of them 29. Well but the Parliament hath abused you and them c. as you object and except but admit so so now you will not comply to them any longer but defie c. What then Will you right you selfe the wrong way Will you out of the Frying pan into the fire Is not pinching better then fleying c. But know fooles the Parliament is forced for necessity and policy sake to doe many things they would nor and deny many things they would grant and to conceale many discoverables because time is not yet for them and you are brainlesse ignorant opinionated and wilfull withall and so not able to beare or digest them though for your good such is your badnesse 30 Hath the Parliament wrong'd you Admit so what then will you accept therefore no righting at all nor any right things from them Sure in not complying to you in your preposterous pretended treaty with the King intended fiding with him to inslave your selves and your posterities and the whole kingdome they have righted you and complyed to you in that they have not complied to you for your destructions by murthers losse of friends husbands parents children also in that they would preserve your grain your fruit on the ground which the rampant horses would have ground to powder for you and against you c. 31. In short be wise at last suspect and search into the pretenses of your suggesters and prompters of such petitions they have their own ends not yours except your ending Remember what your Commanders are and their ends c. many their Officers are for plunder and what 's yours more then for you c. Clergy-men are many of them great cheaters of the people for their own ends urging Demetrius like Diana Diana so they the King God Religion Liberties and against the Parliament but all is for you to fight to force them under the ground aforesaid till you are groundlesse c. 32. Inforce not the Parliament by importunities as Phaeton did Phoebus for the guidance of the Sunnes Chariot it 's beyond your management keep in your orbs and spheares of understanding and reaches lest you be out-reacht yea lest you out-reach your selves which is soon done by reachlesnesse and ignorance c. 33. But yet again the Citie will not fight against the Countrey lest the Countries combine against them A fine pretence and a foolish feare because the greater feare should feare away the lesse As for aiding or being against what is so see before at Sect. 27. Inform them well and you shall form them anew and they shall finde it 's for them Am I against my father or am I not rather for him if in his error wilfulnesse or passion he were ready to perpetrate murder or treason
c. if I disarm and withstand him judge your selves doe not I save him So the designed object also from destruction c. 34. There 's no such for 's as such againsts c. 35. And why rather feare you not this greater feare that for want of aiding the Army against as you say but I say for the Countries against the Goreans and all disloyall treacherous Royalists why cast you not I say the Army may be cast and the Royalists remaine victors where are you then when the whole kingdome out of weaknesse some out of wickednesse other some shall overwhelme you like an inundation or deluge who shall then check them from giving you check-meat by plunderings and massacres and what not c. 36. But these adverse youngsters will politickly pretend they only intend to stand on their guard and to defend not offend and fooles like themselves think this is very faire as foule as it is but may it not be to ingratiate themselves into the opinion of weaklings why they are honest men defence is according to Nature and Reasons law but may they not intend also by this to make us secure improvident on purpose to surprize us may it not be to gain time to multiply their multitudes ad infinitum and then over-power and finite us Is it wisdome in warre to beleeve suggestions Doth not Nature and reason teach us also to secure our selves And how shall that be but by dissipating them at first not suffering them to body or numerous it The nature and malignity of their petition the nature cōposition of the leaders and the led shewes that their glistering pretenses are not gold though gilded but lead their words expressions and postures shewes their intended prostration of us c. though we know also they will by these courses prostrate themselves and their own in conclusion who offends them so as such offensive defence need bee Doth not their arming inforce arming Doth not their universall violence as they will have the King home fas aut nefas import them virulent and what may be presaged from such depraveds but pravities much more may be inferred from the contents of their discontented petition so from the leaders and the led so from their words expressions and postures but comprehensive understandings will save us the labour and incomprehensive or wilfull ones will make us labour in vain c. 37. Lastly comes * Sinon a slye fellow a Grecian traytor Scotes darknesse Clandestiner Idam Sinon or Scotos the Scot or the Clandestiner he comes mouthing it Breach of Covenant breach of Covenant It 's queried In what He bawles out Oh Templum Domini Templum Domini Religion the Kirk Gods honour worship service suffer insufferables Sects also must be diffected and his King erected in his rights c. and our State dejected or else all is not right c. 38. But oh the hypocriticall villany of this cheating world Religion with the rest aforesaid are made the Bawds to all villany Oh shame to all such Atheisticall inhumane and barbarous Barbarians for they care not for Religion nor the rest a rush but as religious oculars are conducing to their occults their Clandestines c. their ends are our endings and the beginnings of themselves it 's plunder the milk and the honey and the clusters of our Canaan Grapes they gape after yet our fooles are foild with these follies and herein also to trust the trustlesse with Life Liberty and Lands on any tearmes their security being onely a few pious pretenses which possesses with a security like to that of foolish Lakish a retchlesse Citie and so a Citie soon wrackt c. 39. Well well wee have broken the Covenant about Religion How trow Why we Presbyter it not Answ Nor should wee as qualified for it 's contrary to Gods word so to the covenant which enjoynes the nearest to Gods word which Presbytery as quallified is not as qualified it may so we except against our excepters and require their compliance c. But doth the covenant allow to invade and that also without covention or conviction c. in what conventicle was this Doctrine forged trow c. 40. Surely if the Covenant be strictly seen into we shall be forc'd to call our Clandestiner to an account that we may see into Synon or the Trojan horse c. 41. His next reason of invasion is the Kings erection our States dejection That is the Scots owne Kinging it over us under pretence of the King a fine piece of gullery 42. Well how proves the Scot we have broke this Covenant oh well enough well enough It s so indeed if his ill enough be well enough Thus he proves it we are to maintaine His Majestie in all his Might and Mightinesse Is not this proofe sufficient are wee not gone by this Well thus we yet recover our selves Doth not the Scot deal Divel-like For the Devill saith to Christ cast thy selfe downe yet thou shalt not be cast for God hath promised that the Angels shall secure thee c. But oh Sir Sinon Sathan leaves out in his or thy wayes So our Clandestiner Devill-like deviates the Kings High-way which is as the King continues us in our Religion and Rights c. How now Clandestiner is this done how is it then we are undone For what meanes all the yellings and bleatings over the Kingdome c. Of infinites for murthers massacres and undoings c. How doth Synon or our Senate or our Synod so our Citie yea all the Cities and Countries in England yea each Individuall answer this I am at a stand c. yet I will stand to it Had the Covenant been absolute oh Scot it had been so much the more desolate like thy selfe that urgest it For to Is not the covenanting to protect blood-shedders blood-shedding in the Covenanters protecters sure it is or nothing is sure What had Saul done to lose the Kingdome c. oh consider can or doe his finites paralell our infinites Are dumbe Divines of God O profitlesse Prophets covenant to protect him in all his greatnesse who by thy owne confession is guilty of infinites of blood-shed I aske thee What are intentionall bloody and knowing blood-shedders and that of Infinites contrary to oath and betrust are they not mighty Mrs and Trs Resolve my weake judgement and scrupilous conscience for so thou art bound in conscience to doe Did not the Prophets of old say Thou art the man And againe thou hast done foolishly therefore the Lord that is Justice hath rent away thy Kingdome from thee Thou David hast slaine Vriah drab'd his wife retaliation shall retaliate the sword for the sword and thy ten Wives for his one and that occulalry for thy occults c. So shall justice also retaliate a Jezabel though a Queene for a Naboth though a Naball For as the Dogs lickt the blood of Naboth so shall they that of Jezabel 43. To except
against us for this quereing and alleadging Scripture to satisfie our scrupulous conscience is against Scripture and Religion and so against God and what 's that but irreligion and atheisme and what are such but such c. 44. But our Covenant is first both in place and worth also absolute in rendring and in nature for rights of Kingdome and Parliament if conscience you make as you urge and pretend why then doe you so unconscionably invade the Rights of either for the unrighteous Your owne position as afore the Kings guiltinesse allowes not his erection to the prostration of both States Againe the Kings supportment in his height and priviledges are but respective and so of no respect if forfeited Consider can respectives both in nature in rendring answer to absolutes in both being forfeited also as afore c. 45. Oh English oh Scot oh all sorts consider what fell on the Jewish Nation for that their 12. Tribes did not call Saul to an accompt for some triviall wrong done to a paltry Pagan City did not 3. yeares of famine fall on them because Sauls plottings for their destruction and the blood he shed was not answered for Sure Saul would not punish himself who then but the 12. Tribes should have done it which cause they did not they are punished till Saul's 7. sonnes expiated for all and so retaliated satisfaction in being hang'd up by the Gibeonites which City demanded Justice and petitioned not for Sauls supportance against justice much lesse for his honor greatnesse Oh wise-headed Gibeonites oh foolish and giddi-brain'd English oh depraved Scot c. 46. Thus much for Land men let 's now see if Sea-men have more wit or more honesty so have any thing to say to this businesse Oh madnesse ther 's nothing but weaknesses or wickednesses in this world for Sea-men say the same and so Land and Sea and Aire are I thinke nothing but aire Well I will land the Sea-men and referre them for We say as much for the Armie if you will not helpe them for their own sakes yet help them for the Kingdomes sake your King if the end of Governours be King of all Governors what I have said to the Land-men and so let them goe For I resolve on brevity for to say againe what I have said is to present you with Coleworts twice sodde only hints the Reader cannot doe lesse then comment I conclude then is it not madnesse and folly if the Parliament have offended you or you are offended with it you will like Will Somers strike who ever is next you Is it not Treason to strike at the Kingdome which is the King King and yours If you know it not are you not weake If you know yet will not know are you not wicked Is it not a striking against the Kingdom not to strike its strikers or to bring in it's Vice-roy to strike and conquer it but you neither see nor intend any such thing ah weakenesse c. Your intentions we know not but your actions portend no lesse will you King the Vice-roy above the Roy Is a people for a King or a King for a people Whether is the meanes or the end King whether is physicke or health King If the Parlaiment have wrong'd you right your selves in a faire way so as you may not wrong the Kingdome like a foolish fellow who saith the Mr. of the ship hath wronged him and to revenge himselfe will drowne the ship that he may drown his Master though withall he drowne himselfe and all the rest in it c. 47. It may be I have suffered by the Parliament as much as any what then I will not Will Somers-like strike my next man or any much lesse my Lord and King the Kingdome no I will suffer againe and againe yea to death yea death it selfe rather then endanger or be the death of my Lord. I scorn to Traytor or Rebell it so so I will not oppose my wrongers to the wronging of my Lord yea I will helpe them to the righting of him c. And if I cannot right my selfe without wronging my Lord I will never be righted yet count I am right c. 48. Oh but some will newtralize it and not take part with either but defend against both or if they offend any it shall be the State who Are not these Traitos to K. Salus have offended them c. But are these sayings for Seniors for sage wise and grave Governours or for any If you travell and some of the formost of your company are set on by thieves and rogues c. will you newtralize it Are not those Thieves and Murtherers that oppose not Thieves and Murtherers to their power For by not helping you helpe to rob and kill the rob'd and kill'd c. 49. What if your Parents and Masters under whose roof you live so owe duties to them answerably If these were set on will you newtralize also and only sefly defend is not this murther and theft as afore if they miscarry so is it not treason in nature and reason to Parents and Pay masters or Maintainers to whom you are engaged in all faithfulnesse and loyalty and so to leave them will you to them turne Loyallists and treacherous 50. Again if they are conquered are not you your selves conquered they help you as well as themselves and doth not retaliation and relation so duty and reason say the same concerning you 51. Know you not oh weaklings that you are more engaged to the Kingdome then any child or servant can be to his Father or Master For parents and children are parted oft times you see to take the Kingdomes part to part it from dangerous encounters 52. Sure in a journey I will help my enemie how then him who is not mine but I am his and maligne him I know not why nor wherefore for he hath done me no hurt nor will but much good had I the goodnesse to acknowledge it Doth he not help me and fight for mee in fighting for himselfe yet for want of help may be conquered and then the conquest of me is more probable and easie Well foole fight The maligned Armie for thy enemie if so that 's engaged on thy side and side with him that he may be thy friend fight then for thy friend whose enemie thou art c. that he may continue thy friend But yet if thou beest so malicious thou wilt not fight for either fight yet with them though not for them yet for thy selfe and thy Father and Mr. in company c. 53. Thus fight with or for Parliament and Armie though they be So the Kingdome thy enemies or thou art theirs according to the premises apply and save me the replication Fight with or for them as it conduceth to the Kingdome 54. But the Armie is a company of Sectaries Independents c. Truly thou knowest not well what thou saist if well and wisely examined what a
Sectarist is so nor an Independent nor will I now engage to In the Prelates time they were puritans men of tender consciences c. faithfull to death tell thee but be it as thou saist yet thou saist nothing to the purpose Oh madnesse what 's this to thee in this case one hath thrown down Baals altar Ergo Gideon the sonne of Joash must dye but the wiser Joash answered those fooles if * Shew Baals order or leave your bauling shew us the same of God c. Baal be a God and be offended hee will right himselfe Sure if the Mahumetan Turk were faithfull to our State and would fight to deliver it I would fight with him a Sectarists Independents so cal'd have saved the king dome City for none else would c. and for him and owe we not him also thankes honour and reward Different religions nor irreligion quit not humanitie and justice God by Rom. 14. enjoynes them to be Sectaries and Independents till convinced and joyes in it if in sincerity see and be satisfied Why condemnest and judgest thou him b Let each one be perswaded in his owne conscience note it in his owne not any others If the doubter be damn'd force not the doubter lest thou damne him thy selfe Is it nothing to condemne damn he is Gods servant not thine Thou shalt not answer for him therefore be answered and suffer him to Independent it as well as he thee to Presbyter it is it not just Thou unjust one who denies him this liberty yet wilt licentiate c. Promulgators against fundamentals I am against but yet reservedly to hold none can with-hold so I am against prophaners and blasphemers what wouldst thou more Know weaklings know that the beauty of sincerity and justice love peace and humanity though accompanied with errors in Religion not against so also with many occular deformities and seeming giddinesses and fooleries are preferrable before a forced and ignorant Classicke beauty and order c. without sincerity or any the rest aforesaid c. why art thou against what God is for 55. But are not such Royallists so all sorts under what notion soever Traitors Murtherers thieves c. that fight against themselves and their posterities and against the Kingdome their Soveraign c. under pretence as for its Steward the King c. Doth not shame and infamy attend them besides base slavery to them and theirs c. And though you be offended at the Parliament yet why against your selves and yours and the Kingdom and yet why also against the Parliament you say they have taken your estates c. Oh fooles have you neither witt nor honesty to reason wisely and rightly Foole know they act but secondarily also justly and inforcedly Is it not the King and your This is spoken only to Malignants who have forfeited all selves by the Scots owne sayings for all they seeme to stand so for the King who have plundered you of your estates by turns and now you would turne it upon the State Why charge you not the King as doe his owne Countreymen Doth not the scot charge him as the Originall cause of all the blood shed c. in the 3. Nations know its a Nation of Divines thus charge him discharge him if thou canst If hee be the first cause thou art the second for seconding him against hoth States the large and contract Kingdome and Parliament so the Parliament justly for thy treachery to the whole and in behalfe of it did force from * Shall a murtherer coÌ„demn the Judge or Executioner for taking life or estate whereas himselfe is the condemner executioner of himselfe by theÌ„ thee but part of thy estate to helpe to secure what thou wouldst have betraid whereas thou hast forfeited all yea life also Foole or Knave or both art thou not engag'd to them for thy life and the remainder of thy estate all being at their command considering how forfeited in behalfe of the Kingdome thy Soveraign Learne wisdome and honesty hence-forward to acknowledge what 's right and their goodnesse to one so unrighteous and make amends for future by dedicating thy life and estate to the State for the State c. Fight against the Stewards yea all Stewards for thy Soveraigne the Kingdome thy King c. 56. But many are desperate for the Parliament as they say hath abused them and opprest them more then ever the King did and they are as very slaves under them as the King can make them and yet they have been as faithfull and deserving of the Parliament as can be having ventured limbes life liberty estate also such and so much wages is due to them but not a penny can they get though they so their wives and children are ready to famish also they are contemned slighted villified c. If it be so as afore it s a hard and urging case c. For men are but men not Gods c. It becomes not the fountain of Justice to send out such foule streames nor to be the cause of such floods of teares nor of rending and tearing complaints c. Yet here answer thee as at Sect. 47. whether repaire for satisfaction and implore them to doe as they would be done by 58. If the rising of the people be not from some of the grounds following Quaere As first The licentiat reading of lying Ballets and books to defame the State and the Armie and so to incense the people against both also to divide the people amongst themselves which is most infamous in so famous a Citiie to suffer such insufferables and implies as if they fided with such base ones against both States which is not only great weaknesse but wickednesse also may they be accepted for Protecters of Parliament and Kingdom which prostrate both as afore Another thing that befooles the people and so cause them â—o rise against Parliament and Armie yea themselves and theirs is Ignorance of the Kings state degree and condition c. and an opinion of him beyond what is c. which we intend to resolve by Quaeries in due season only one or two instances here c. under the notion King and other titles of sacred Majestie c. They are besotted to an Idolatrizing as if rahter a God then a man Also as if all were his own selfely cause King relates not as doth Steward which sends to a Lord See sect 46. where the end of Kings is K. as justice safety peace c. of the people c. whereas all his Titles Glories Crowne Throne Scepter c. are the States at large and his only by way of steward-ship and Deputi-ship As are the Sword Cap of Maintenance so traine of Officers the Cities not the Majors This ignorance crafty knaves especially depraved Clergy-men and men of lost fortunes make use of to incite the people for their own ends as at Sect. 6. and 8. But
stir up and second defensively against such offenders who would surprize us by preventing resistance by such aspersions they foment all they can by raising the Countries to raise them to the Countries razing If we foment not just defence against their unjust offence we are great ofders In short let 's not traytor it to our King the Kingdome nor to the Parliament nor the Army wherein they continue faithfull c. so nor to our selves nor ours but now before we part resolve to dissolve these fomenters these Achans these troubles of Israel c. And let 's learn to beare till we know how to help it lesser injuries from Parliament and Army if so ' rather then the great intollerable the inexpressables from the other side c. and consider and doe not we our selves foment our own miseries there was likelihood of a period before this but we cry out of Parliament and Army for not setling the kingdom and that they doe nothing thus long when as we our selves breed and * In that Some amongst us in plotting against the State the Army and Independents so called and inviting in the Scots also fiding it with the Roy and his Royalists c. Lastly to force home the King under pretence of a Treaty increase new work new troubles to them and our selves And now Oh State Representative a word or two to you and I have done onely to minde and hint you for more sure I need not doe if you be noble minded generous and genuine but if contrary as ignoble c. What shall be done to set you right I tax not but preventively caution Remember the universall naturall rationall precept Doe as you would be done to c. Is not this enough to Naturalists Moralists Gentiles How then if Christianity be added Shall it adde nothing If deducted lesse you cannot be and be men c. Statues you may be but not Statute-makers except as afore Would you be abused or treacherized with in the least of your trusts Surely no then doe not so Would you not traytor and skellom and base fellow that fellow that should so abuse you in the meanest betrust c. If so inferre * Which you may lose in a moment cause you are momentary Also are they of moment like your honour fame so the love and welfare of your friends and posteririties your quitting them from slavery Consider c. what 's due in just retaliation for failing in the greatest betrusts mortality is capable of as of Life Livelihood Liberties and Religion c. See to it O see to it I speak onely to the guilty if any be blemish not nor bespot your Honours by treacherous aspersions c. though many be laid upon you never the like on any Parliament before and that without controll or commination yet let it not be justly Remember the love of the people in chusing you so of their great hopes and joy in your faithfulnes forfeit them not we intreat you but free your free choosers so all your friends so your own posterities that they may blesse you in future times and your names and remembrances may be famous for ever else infamy for ever attends you so the cryes and curses of your choosers so of your children and posterities so of all your friends and kindred yea of the whole kingdome or people your true King who made you what you are and commissioned you c. but not to commit them c. On beslave not nor vassalage your Lords to any their Stewards Consider and digest what I say and digresse not c. O let not any insinuations flatteries hopes promises * Or in your power to keep as to give c. I adde to the aforesaid cautions nor let envy hate malice or revenge to or against any hurt the Generall quit thy self if thou canst if not reserve it till thou canst not offend preferments or dishonorable honours circumvent you and so begâ—t contempt and jeering from your circumventers Is there any thing so comfortable and cheering as a cleare conscience even as a moralist c. None can give you or preferre you but you must first inable them by giving to and preferring them reserve rather then give to such to receive againe and so to be beholden and give thankes for what 's your * own But what are such givers and receivers also receivers again from such given to givers c. of what also is neither the givers nor receivers own but their Lords the Kingdomes their King What I say are such c. c. but c. Oh consider consider c. and comply to justice equity and all honorable things Honour your selves by your wisdomes and fidelity as you have done which preferre as more noble and withall immortall in that it shall live when you are dead before all other base and by-ends which shall when you are gone infamous you and leave a base and sordid stench of you to all eternity c. Give forraigne States cause to honour you and make not your selves a jeering stock to the whole world till it come to a proverb As ill as an Englishman as base as a Britain c. How wisely and ably did the Holland State quit themselves of their Tyrannous King continue faithfull to the people that followed them and govern them with peace and love cause with justice protection and safety Sure the same wayes would have had the same effects with us What shall I say It 's with the latest but not too late if this you will do Inform the people aright of their own rights yours and their Viceroyes when at the rightest also as now postur'd qualified and conditioned with all kind of wrong doings to a most righteous people to him Why spare you or feare you to speak May yea doth it not betray us If we have doe and must venture our lives what is' t if just and right and withall conducing shall silence us Had Hester been silent where O let not one woman put down so many men for courage faithfulnesse c. being also not so engaged as are you bad she and hers been You have fought against and dare you not speak nor give way to speak against in what 's just also when it is for the Kingdome and the people c. Conducingly give way and you shall finde men will speak out Justice and your ingagements the Kingdomes welfare and to prevent its illfare claimes this at your hands and we dare however quaere if it be not treachery to the Kingdome the people in generall our Generall or King c. Not to allow the exhibiting of the aforesaids as conducing to their delivery c. the children are come to the birth give strength to bring forth Now we have done and deliver up what is said with our selves to the judgement of the ingenuous And the blessing of God be with you c. DIXI Postscripts THis Book
lying by me some time after it was written by reason of some hinderances it hath now furthered it selfe with the addition of some second thoughts I hope very conducing as to the generall so to particulars c. Is not treason the betraying of just trusts and ingagements Is not Quaere again Of Treasons that of a Kingdome the greatest trust Are not all sorts ingaged to the Kingdome before the Steward or any Nay are they ingaged to the Steward at all but for the Kingdomes sake And is not their failing it alone how then in siding with the Steward or any against it the greatest treason What is it then in the Steward most ingaged by oath betrust and allowance not onely to faile or neglect but to endeavour his uttermost against his Lord in the highest degree False Trusts Oathes c. to faile for true and just ones is not treason but faithfulnesse and justice as to faile the Steward in behalfe of his Lord. If it be not treason to preferre any selfe-end or any one as the Steward Quaere called King or his sonnes called Prince or Duke or any one or any thing whatsoever yea though it be Religion Gods worship or Service as cal'd or indeed c. before the generall good to its sufferance cause it 's King and Soveraigne and God himselfe preferres it before the aforesaids â—s I will have mercy before Sacrifice c. the Sabbath is for man in humanities c. Traytors however smiled on are smit with contempt as the basest of men and are not trusted of their Trusters but in cases of necessity and that with much feare and jealousie c. See to this all sorts from the the Throne to Threshold it imbaseth the best See to it I say Parliaments Kings Princes Peers Priests c. the corruption of the best is worst of all 66. Oathes Covenants c. in behalf of the Steward against his Lord Of Oathes Covenants c. the kingdome binds not all sorts are bound to breake them except they will bind themselves to be Traytors Murtherers and Theeves 67. Rebellion is to resist just Governours in their just Governments Rebellion disobedience is the same else it 's none Quaere If the most ingaged Governours or Stewards that affront their Lords Salus and his Lawes and their ends of Government Justice and Protection be not the greatest Rebels Oft-times they rebell first and most and yet tax the faithfull to their Lord for Rebels cause they side not with them in their rebellion against their Lord. Will the Steward urge his Lords servants to keep false Oathes and Trusts to him against his Lord and yet hee makes no reckoning of true ones Sure he by unjustly accusing of them he justly accuseth himselfe much more 68. Murther is without just cause to kil or nor to save if we can what Murther is it then in the most ingaged Stewards to save and protect yet contrarily to murther or endevour the murthering of their Lord Salus and his faithfull servants cause they will not side with them against their Lord c. What is' t also in the servants that side with them against their Lord to ruinate him so his faithfull servants is it not murther as well as treason The justly inforc'd to kill either in defence of their Lord Salus or of themselves though they kill I say yet they murther not c. 69. Hath the same definition or bounds that murther hath the unjust Theft Robbery Of Warre sides taking is theft the other is none The name and countenance of warre quits not nor qualifies it from murther and theft on the unjust side it aggravates rather by its continuance and violent perpetrations also as done with defiance and a high hand openly c. as if justifiable as also by the Steward against his Lord c. Application 70. See to the aforesaid definitions of Treason Murther Theft and Rebellion c. all sorts both States the King Princes Dukes so cal'd yea Peers Priests and Prelats So all Countries and Cities c. Names Titles c. of Kings Princes etc. with the rest alter not natures but ingagements make the aforesaids more unnaturall and greater Treasons Thefts Murthers c. yea each individuall and apply as cause iâ— and for future let it lessen thee to lessen the aforesaid offenders c. 71. Well but the King wrong'd them not as hath done and doth the Parliament nor can they be greater slaves to the King then Object the Parliament makes of them c. by imprisonment by plunderings and contempts c. I answer If it be the objection of Malignants and Royalists see then in part to Sect. 55. in speciall in generall to 47. Answer If it be the good deserving and faithfull party that complains see to Sect. 56. so 47. and for full satisfaction as followeth Yet all sorts by the Scots position may charge their sufferings originally on the King Each one forgets what the King did so what they are freed from being onely taken up with their present sufferings of which they are most sensible also they minde not or call not to minde what the King intended to doe the which I hope when I have minded them of they will be of another minde c. Hast thou forgot the infinite Monopolies as of Sope Tobacco Pins Leather Wines c. and indeed what not also the ten shillings Scarce any commodity exempted all in time would have come under the Monopolists But all this is forgot a peece for the needlesse freedome called the new Corporation c. and the rest of which were coming on ad infinitum And amongst the rest Pole and Ship-money as Capitals Was it nothing to quit thee of the charge attendance trouble and vexation c. one way or other to an undoing thee in thy estate and in the peace of thy minde c. By the Staring Star-chamber and the High-Commission c. What sayst thou to the vexations suits troubles and attendance at Doctors Commons twixt the Parson and thy person about trivials as Holy-dayes keeping or not besides infinites more which I need not stand to name Did not the Court of Wards keep watch and ward over thee Now thou mayst doe as much by it c. Hast thou forgot the German Horsemen projected for thy projection and perpetuall inslavement and not for a present defence as are ours The Spanish Navy had the same intention and had done the deed if Note All these purposelâ— intentionally not inforc't thereto Hurrying it in the popular streets in their popular Chariots statelinesse the Hollanders had not undone it c. Privy-Seales for money and the prison for non-payment thereof opprest the able and rich circularly c. And all these not for thy just and necessitated defence but for thy offence as on purpose to raise a stock a Magazine of money means from thy self to provide
Scorpions to whip thee So manicles and Fetters for a Turkish inslavement also to support him that should be thy protector in all Revellings Maskings Pleasures Playes and Delights c. by the ruine of thee and thine whilst thou and thine thus opprest are pining and languishing with griefe and pressures c. Now for the Parliament let 's see what they have done to thee admit much amisse yet beleeve the Scots in this that the King the Kingdomes Steward is cause of all for if he had not done the aforesaids these after necessitated doings by them had never been done So when thou accusest them thou dost implicitly accuse the accuser and misuser of them and thâ—e as the originall cause of all Is It not the aforesaid doings of his by the Scots own saying that hath been the cause of all these Warres Bloodshed Losse of Estates Plunderings â—olland payes â—xcise without exception losse of trade So excise c. that thou so exceptest against Lay it then where it should be and not upon the immediate occular instrumentall inforced Afflicters of thee to whom no question it s an affliction thus to afflict thee c. Is not thy Lawyer Councellor and Atturney inforc'd oft-times to undoe thee with charges and expences against thy offending adversary who will have the Cloak from thy back and next thy suit yea thy The spirited man chuseth to yeeld to this rather then to his insulting adversary shirt and so strip thee to nakednesse if thou defendest not another keeps back or layes claime to thy Land and estate and will unstate thee if thou defendest not Yea also it may be though thou defendest his might will out-right thee and the expences may exceed the principall that it had been better to have yeelded at first But who knowes the issue of things It may be thou mightest on easie tearmes have recovered all of others then others have done so Adventures must be adventured on or else we must give up our rights as our Cloakes and Clothes c. to each unrighteous challenger which no spirited man can yeeld to Adventure we not our lives and all wee have on darings challenges and abuses rather then be out-braved and insulted over A stomackfull resistance and defence is an honor and it oft prevents offences c. Thus by the Scots own saying the Kings offence hath inforced the Parliaments and thy defence and that defence these expences pressures and undoings c. But thou wilt yet say the Parliament hath opprest and abused thee beyond a just and necessitated defence Be it so this yet justifies not thy unfaithfulnesse to thy Lord the Kingdome if his Steward 's contrary to his will who provided them for thy protection and to doe thee justice abuse thee right thy selfe of the Steward as thou canst without wronging thy Lord see for further satisfaction at Sect. 47. But oh you fountaines of justice let your honours your fames and your names be more precious and blemish them not by such proceedings but for this see in full at Sect. 64. 56. c. But now last of all I have met with a list of their extravagancies enormities c. as great offices places incomes c. as Colonels in the Warre keepers of Townes Cities Castles Houses Parkes and Forrests Also great advancements by Bishops Lands and lastly by depraved injustice oppression corruption and bribery c. These last are justly exceptable against if high and heinous c. Trivials must not be too much prest or censured thou canst not Angelize men David that man of men bid Mephibosheth and Ziba divide the Land whereas the whole was Mephibosheths c. But let 's examine the other which before I doe I will place thee their accuser in their places cause by reflection thy accusation will be the better judged of c. Lets now see how thou canst come off c. Admit the Offices c. places before-named so the keeping of Castles Townes Towrs and Forts were in thy disposure by consent of the Kingdome as are many places in the hands of each Lord Major By custome and consent of the City c. but in speciall in the hands of the King when time was it s not then a power usurp'd so farre as confer'd by consent by way of betrust c. Doth not nature and reason first accommodate ones self and theirs as nearest before remotes provided they supply those places with persons faithfull and each way fitting If this they faile of they are faulty for they ought prefer the universall in justice safety and rights before selfe-ends that are not right Said not Solomon to his Queene thou shalt have sonnes to make Rulers over all Lands Did not Eli and Samuel make their sonnes Priests and Judges and they might had they beene right why should not honour pleasure and profit be theirs seeing confer'd on them provided universally improv'd as upon or to others Who is' t that having friends kindred or children would not doe the like as for the adventurous and faithfull in the Wars they are worthy of it so are the States if they would improve themselves worthy for the universall Is not his Excellency the Lord Fairfax so Lieutenant Generall Cromwell worthy of their confer'd honours and remembrances Nature reason justice and policy of State enjoyne honours and rewards to all deservers Men are men and need encouragement c. and the State as Judges ought to consider of it and performe accordingly to all and I would they did no State no Prince but does will may yea ought to doe it c. But what if we now parallell or discrimen the Parliaments and Kings actions c. Those of the King what he did and that not of necessity c. Note Went he not against Scotl. with force to have setled Episcopacy c. but of a high hand and with intention c. projecting the utter beslavement of the people or Kingdome and to have also ruined Religion and only allowed some Complements and Ceremonials which hee would have called Religion to have deceived weakelings therewith They are I say apparant at Sect. 71. to F Those of the Parliament at Sect. 71 from F to 72. The Parliaments actions are not originally-intentionally or volunrily c. but contrarily inforcedly for the universall so thy particular defence and so farre is just and approveable and of thee to be approved of what 's beyond I disapprove but it s not easily apparent what they are but this remember that both of thy inforced suffering so of thy unjust suffering by them the Scots make the King the originall cause of all sc by his still continued offensive contending Note for the command of thy life liberty estate and religion c. Rememher the Instance before in a Law suite and answer thy sâ—lfe Hee is at this instant the cause of defence and so of thy pressures in expences feares and inforcements c. which
by the Scots account thou oughtst put on his account and not on the enforced defensive State except thou and thine wouldst be unstated for ever But this I dare adventure on in behalfe of the Parliament that could they quit themselves of being offended and assailed on the King side that so all clouds were over and the Coast cleare and the Heavens serene they would make thee thine and the whole Kingdom absolute freemen both in lives eestates liberties It conduceth to their honor end betrust so to the happinesse of their posterity kindred frends c. and religion As for Religion if they allow liberty of conscience which in conscience they ought by Rom. 14. to allow us let each be perswaded in his owne conscience c. so by many other places is allowable with the cautions at Sect. 54. Thou hast no cause to except at what God accepts except thou wilt except against him Is' t not faire thou excepter that thou shalt enjoy thy liberty to Presbyter it c. Wilt not thou retaliate and allow as thou art allowed From the parallell of Parliament and King aforesaid thou maist gather thou art as was the Israelites ' twixt Solomon and Rehoboam Solomon had used them hardly but Rehoboham projected to prostrate them to bow and bend them so as to make them plyant to his tyranny he would whip with Scorpions and his little finger should be more oppressing then his Fathers whole body Is it not so 'twixt Parliament and King the Parliament have enforcedly opprest thee and so farre is just on their side and must as a fore be charged on the K. not them but their voluntaries are like those of Solomons the See the K. at Sect. 71. to F. Parliament Sect. 71. at F. Kings are like the Intentionalls of Rehoboam Admit both sides cannot be avoided is it not wisdome to lessen our enemies and wisely take part with the lesser to overthrow the greater which alone we cannot doe which done we have but one enemie as Solomons hard usages to contend with Consider what I have said and be wise 'twixt Solomon and Rehoboam you may be ruin'd if you side with both so if you side it strongliest with Rehoboam The K. fetcheth in Scots Forreigners against us you fide with your ruine also but break Rehoboam to pieces and my life for thine wee shall all piece together againe in peace and plenty c. This lastly remember the Parliament hath quit thee from all as at 71. E. to F c. is it nothing But what did the King ever doe for thee shew if thou canst It s yet objected no peace or settlement will be till the King come 72. Object home and be setled It s ' cause thy braine and witt is unsetled and ' cause knaves and Answer fooles suggest severalls to thee out of which thy weakenesse cannot winde but of what nature soever thy thoughts are or their suggestions be see to the contents of the particulars and so to their answer and call to minde all other particulars in this booke not referr'd to Help to settle it by sideing with Solomon against Rehoboam as thou hast read in the instances foregoing for thy selfe if not for theirs so for the Kingdom c. which is thy King c. How wouldst thou have him come home what like a Conquerour If so thou art a slave according to Sect. 71. E. to F. See more under treaty and take heed he conquer you not by yeelding that may be won by smiles and wiles which could not be by force and blowes Yet againe thou saist thou fightest for the Kingdome thy selfe and 73. Object thine in fighting with and for the King against the Parliament also that by Covenant c. thou oughtst to fight for the King his Rights and Dues c. What thy intentions are I know not but thy actions in fighting Answer for the King c. are absolutely against the Kingdom thy selfe and thine see 71. to F. c. See also the discrimen 'twixt Parliament and King see at Sect. 71. O. to 72. For the Covenant thou art mistaken it s for the King respectively see Sect. 42. to 44. and for the Kingdome the Parliament See Covenant the 3. it selfe so each particular as thy selfe and thine so each one its absolute see Sect. 44. Thou yet wilt fight against the Parliament as wrongers of the Kingdome Ob. 74. the King thy selfe and thine Truly I cannot see how they can wrong the King what ever they Answ If by the Scots sayings he be guilty of the blood shed in the 3. Natiōs it s well neare 3. or 400000. lives are they not so many murthers?-for one Nabal a Iezabel how then doe to him hath he not forfeited all?-hath he not only wronged but sought the ruine of all what saith lex talionis to this I am silent be thou judge can the end doe the means any wrong to use it any way for its conducement no juster and better way being By this argument if thou oughtst fight against them as wrongers of him which they are not why then not against the King which is so in the highest degree and that of his King as at Sect. 71. to F. Why also not for them against him by the argument at Sect. 71. O. to 72. I have been large cause I would meet with all objections and exceptions and so satisfie circularly which I hope I have done and 75. so I conclude with invocation and application as followeth I doe then implore all sorts even from the highest to the lowest as the most honourable Senate and City and the Worthies of the Synod so all Countries Cities Townes-and Villages yea each Individuall remember and consider what I have said and refresh memory by review of the Contents all your scruples except you will find or make knots in bul-rushes are satisfied and cleered you may tush pish slght and wrangle but answer you cannot so must of necessity contend against the light of nature reason and justice and what are such c newtralize not as it conduceth to the universall but helpe Parliament and Army and so your selves against the King the Kingdomes Steward servant so any other c. -much more Let not Judg Ienkin's book nor any such deceive you it savors of much weaknesse or wickednesse or both It 's easily answered had we leisure take heed you take not up Armes against Parliament or Army or any that is faithfull to his your King the Kingdome in behalfe of the Kingdomes Steward or any c. Land-men Sea-men so all sorts of either defame not your names and so your posterities-with the aspersions of treacheries rebellions murthers robberies and rapes a As any these things are acted c. c. For all are guilty in the aforesaids that-neutralize it in King Salus behalfe much more that rise against King Salus c. Take
heede of the depraved of the Clergie b Those that are good of theÌ„ I honour who define the aforesaids amisse in behalfe of the King also of their crying up great is Darius and Diana ' cause they as the Demetrians live by one or both it s their own ends they aime at neither King Darius nor the Goddesse Diana they care for but as conducing c. The same ends they have to deceive the devoutly religious but unprincipled So the devout yet iggnorant noble women were stirred up against Paul under pious pretences as Templum Domini the Church so Gods Ministers likewise Religion Gods honour worship service but define all these amisse so outing of all but themselves as Sects Independents c. but it may be cannot or will not describe a right what are Sects outable but for this see to Sect. 54. and be satisfied Their-suggestions-are not their ends their ends are to end all their opposers and non-complyers under those pretences-of Sects Independents Seperatists c. that come not under them ' cause they loose the Soveraignty over them and the sallarie of their meanes It is strongly conjectured were it not for these sufferings by their seperation they would suffer them with silence c. would the State confer on them 2. or 300. l. a year certain to officiate c. you should finde all these winds storms allaid and they 'd be calm'd when they see the confluence of their auditory conferred nothing nor the others declining them lost them not any thing c. Consider oh consider then and doe as did the Israelites in case of 76. the Levites delay not free your selves immediately and right your wronged King Salus against the treacherous perfidious hypocriticall irreligous-Scot * Where are the wits of our wits and wise ones are they seers that see nothing thinkes any one the wily pretending Scot will come in for any ones end but his own will he raise the King but to be raised by him will he not confluent with numbers having two garrison Townes for his inlets truly he designes to undermine and bring the English to canvesse breeches and wooden shoes c. so all others under what name and title soever settle the Kingdome so your selves in an assured-safety justice peace and rights I say delay not ob State oh Army and City consider Discover the Scotch treachery to all the Countries cause it to be read in Churches how to raise all Countries under apparent and just grounds as one man for present dispatch of these troubles against the Scot so all other enemies and lye not lingring under languishing and disquieting uncertainties be not be-fool'd with Letters and Declarations from any know you not who and what they are Know you not also that the Traytors Hopton so the rest may thus write and the other must put too his hand and seale be it one be it all it s all to no purpose-with the wise and knowing c. I may infinite it but this is enough if any thing will serve Only Reader I finde it a common errour that many Zealots eager of the common good spend themselves for it so many continued usefull bookes are writ and by the Athenian Readers eagerly read over that done he hath done with the booke and ther 's an end of all It s also cause little pamphleted under that notion slighted so it serves him not for any use no not when he hath most use of it as being lost also lost to his memory so that if he be trayâ—ered or rebelled c. he knowe not their bounds so is bound hand and foote Few also informe their children or friends so that in a moment ignorance betrayes all sorts whereas the wise that they may not be surprized would read to remember and dispose of so as may be alwayes in a readinesse to redresse the errours of ignorance c. Let this Memento admonish thee for future and I have my desire if thou hast the benefit which is the end of my writing c. Nay Reader over shooes over bootes if thou wilt excuse method 77. thou shalt have matter which is more materiall in its stead Wee could methodize also would time allow us but It will not so we must as we may A few Miscelanies more and I have done with things that have and if not look'd to will undoe us 78. Pitty compassion Pitty compassion are most human passions yet oft the most inhumane cause not manlily managed cannot we pitty but we must precipitate the * All for one ' Cause it's call'd pitty complemented with seeming circumvents judgement universe for urius this is more cruell then cruelty it selfe but its unnaturall names and occulers deceive our occults and understandings c. The present obvious object is most possessing to the dispossessing of all the absents I have heard of one that hath beene charged with the blood-shed of 3. Nations which may amount to some 2. or 300000. of the people his Creators c. This Officer being also further engaged by oath and betrust to protect them yet in cold blood projected To Command all that was theirs their prostration that he might out them of their lives at his pleasure Yet this offending Officer seeming sorrowfull yet not for his sins for he goes on but at some respective suffering for positively it s none except great attendance and a plentifull Table be a suffering c. But he seemes moved I say at his ill condition not at his ill conditions and its like in a cruell pitty to procure his enlargement and the peoples confinement But can the engaged by choise oath betrust love and relations to doe Justice and right do this to their loving choosers Doth not the Covenant also binde our State and the Scot so all to maintaine the Kingdomes rights and what are they but justice and satisfaction what can for what cannot be satisfied for Is not the innocency and honour of the Nation a-Right why should any thing be done to its dishonour so the States Will the State unstate us of all is it done like a State Did or could hee sorrow and repent it were well but it s no Murthered satisfaction Considering the infinites finited by him and his engagements as afore to the contrary as to protect c. If each not so engaged should murther one and then suffer some Those were not their brothers keepers as was he restraints or suppose repent must this procure their enlargement then let 's all murther-one-by-one till we have gone the round Manasses repentance if reall is not to our point I will not examine it reason and justice allowes it not so then nor God I can oppose with examples but the power is in reason which examines them all c. See at Sect. 42. 45. concerning retaliation of this kind comply to justice and reason Sensiblenesse and pitty-doe well but