Wherein that I may not be mis-understood I shall premise by way of Caution these two ensuing expressi­ons.

FIRST, that although I doe abomi­nate, and detest the actions of those aboard the revolted ships as an unpar­ralled breach of Trust, and therefore judge my selfe bound by the National Covenant to use my uttermost ability (if I am called to it) to help to reduce them to their former obedience, whether they impede a Personall Treaty or not.

Yet know I am so far from being against a Per­sonall Treaty with his Majestie (if it be the onely re­medy to cure our maladies) that I wish it were to night before to morrow morning; For what Christian would desire the woundes of the Kingdome to lie open [Page 2] and not be healed up: But herein we ought to be very cautelous, not as it were forcing the Parliament to it be­fore the foundation of a well grounded peace be laid, lest the remedy prove worse than the disease, & while wee seeke to evade running a shore upon Scilla, we fall upon Charibdais.

2. Secondly, that I may not be understood as one that is a Botufeu or kindle fire, and one that in these times of division goes about to make the rent wider, or a person that is a stirrer up and instigater to the shedding of more bloud. I say far be it from me so to doe, I say, scatter them O Lord that delight in warre. Being verily perswaded that as for oathes, so for innocent blood the Land mourneth; the late unseasonableness of the wea­ther seemed to shew it. Insurrections and offences have come: but I am affraid woe will be to them that have been the cause thereof; and let me tell you friends if any such thing should fall out hereby, I shall wish my thoughts had proved abortive, and on fore-sight there­of should presently desist, and say as Naaman to Elisha in another case, so in this thing that I have made such progresse, the Lord be mercifull unto his servant, and I should proceed no further.

But my conscience beares me witnesse, that I am ful­ly perswaded it is the neerest way to peace, and a mutu­all Agreement between our selves, to labour to unde­ceive one another; for now some amongst those that under wrote the printed Paper afore mentioned, ma­lignes and speakes disdainfully of others that dissented from their opinion; I may truely say they know not for what, and peradventure they think in what they doe they keep to the Covenant, when every rationall man knowes they seem to breake many Articles thereof, as [Page 3] to instance in that passage of the 6 ^th Article, wherein we promise not to make defection on the contrary part, or give our selves to a detestable Indifferency, or Newtrality in this cause, which so much concerneth the glory of God, the good of the Kingdomes, and honor of the King. And let me tell you, I hope hereupon those men amongst them who are moderate and have not their spirits greatly imbittered, will be ready to say, the truth is, now we see out mistake; and therefore we will apply our selves to joyne heart & hand against the Common Enemy, that there be no de­cay, nor breaking out, nor yet complaining in our streets: but Merchants be encouraged to trade liberal­ly; and our selves may be freed ftom those feares, that (if those Revolters be sooth'd up in their way) will often possesse us; as that from their example our own men may turne us a shore, and doe what they will with our ships upon every discontent.

Having thus by way of caution spoken to those two particulars, I shall now proceed to the thing intended, (viz.) to endeavour the undeceiving of the under­writers, and others amongst whome their printed Pa­pers may be spread.

First, therefore I shal speak a word or two to the occa­sion of the meeting, which produced the printed paper, and the rather because many of the Subscribers may be ignorant thereof. The Honorable House of Commons made the ensuing votes.

Whereupon the right Honorable, the Earle of War­wick, Lord high Admirall, did write to the Master and Wardens of the Trinity House, a Letter, whereof fol­lowes the Copie, I hope without offence to any: For without it the errour these men run into, could not so clearly appeare.

Whereupon the younger brothers (it seemes) were ordered to be called to a meeting at the Trinity house, which leads me to the first Quere.

Quaere 1. Whether you think it were sit, or justifi­able that some Members of the Corporation should be called, and others left out (who will thinke other­wise but to carry on the designe intended the more smoothly) and in their roomes those (not members of the Corporation should be warned to appeare) and some of them invited to procure all the friends they could, that would be for a Personall Treaty? Now if this be not contrary to reason and the Covenant which in one Article tells us, wee ought no to make factions or Parties amongst the people, let the world be judge.

But herein I would not be understood, as if I meant the Worshipfull the Mr. Wardens and Assistants of the said Trinity house were blameable herein, No; I am perswaded better things of them: But I doubt not but their Officers are to blame therein, who (if reports belyes them not) some of them are very fit for such a purpose.

1 Object. But it may be said, the Officers were ordered [Page 6] to call all Seamen, or as many as could be got, as well not Members of the Co poration as thos [...] that were.

Answ. But why were not all the Members first cal­led, as is usually done in and among all Companies, and Corporations in such cases.

Quere 2. Secondly, Whether at such a meeting up­on such an occasion, (where every one should have free liberty to speake his minde) it can with the least couler be justifiable, that when a Personall Treaty was pro­pounded, and one replyed saying (under favour) it is not the businesse of the day, we are called to answer my Lord Admiralls Letter; let us therefore do that. (A very reasonable request) yet that this man should be hist at by many, Nay, that some should take the bold­nesse to say it were a good turne to thrust him and some others out of doores that dissented from them, or that some should add and say, they that are in the revolted ships were as honest as those that were there; with what reason such things should passe unreproveable it seems to me very strange.

And now to the printed Paper it selfe, it having for its frontispeice, or title; The humble tender and Declara­tion of many well-affected Marriners &c. which leads me to the next Quere.

Quaere 3. Thirdly, Whether men that are rationall and no way biassed, will not (at least till you shew, you doe abominate the act of the Revolters, and will endea­vour their reducement) judge you well-affected to the Parliaments proceedings the contrary way, espe­cially if they looke back to the occasion of your meet­ing, and how you rallied about from the thing that was propounded or desired in the Letter, to have a Petition drawne for a Personall Treaty at that time, and compare [Page 7] that with the carrige of some at the time of the meeting, which is above mentioned; and withall shall consider the latter part of the Declaration it selfe.

The next thing we come to is the Declaration it self, which hath this first expression, you desire a petition may be drawne in the behalfe of Seamen and Marriners.

Quaere 4. Whether it had not been more faire to have desired it might rather be drawne in the behalfe of many, or some Seamen and Marriners, especially since you might perceive that at that time many were not of your minde, and many more might be found that were not of your opinion, as now more clearly appeares; for that above halfe a hundred that are and have been Commanders of ships & Barques, equallizing as many of you in experience, have lately declared they doe abo­minate that unparalleld breach of Trust the Revolters are guilty of; and they will use their utmost endeavour to reduce them, whether there be a Personall Treaty or not.

2 Obj. But it may be you will object, would it not have bin more justifiable to have been noted in your memo­andum at the bottom of your late Petition, & have said there were so many Commanders of ships, and so many of them Members of the house: but to say fifty two of those were Commanders of ships and Members of the Trinity house is not faire, when its clearly known not halfe of them were Members of that Society, and some were onely Masters of Barques, and small Vessels.

Answ. To this I answer, there was some error in the printing because some few amongst the fifty two were Masters of such small vessels as you speake on, therefore in the Originall it is only (note that fifty two [Page 8] of these are Commanders, without these words, Of Ships. And then in the next place it's confessed, many of them were not members of the Trinity House; and truth is, I was deceived, the Memorandum should have noted, that some or many of them were members of the Trinity House, being of that minde, we should not doe the least evill, that the greatest good might come therby. Yet in that some of these were members of the Trinity house, it's justifiable by the example of the under writers of the printed paper I am now speaking to, be­cause their Memorandum is, that we must note the sub­scribers thereof were Commanders of Ships, mem­bers of the Trinity House, and dwelling in and about London; when it is clearly known, some many of them were not Commanders of Ships, nor Members of the Trinitie-House: and some of them, as I am informed, did not dwell in and about London. And now we come to the thing petitioned for, a personall Treaty.

Quere 5. Whether moderate men will not judge it had been much better to have added to your request for a personall treaty; provided there be care taken that such a foundation of security bee laid, as may keep your selves, and those that have adhered to you, from destruction; the rather, because they could not but hear that both houses of Parliament had voted a treaty with his Majes y before, & had answered the Essex men, that they had the businesse of setling the kingdome, un­der consideration, and they would make a progresse therein with all the convenient speed that might be.

Now the next thing I come unto, is this expression, And it is humbly conceived by us, that we are obliged and bound thereto according to the Protestation, and solemne League and Covenant formerly taken by us to maintain and [Page 9] defend with our lives, powers and estates, the true reformed Protestant Religion, his Majesties Royall person, honour and estate, and also the power & priviledges of Parliament, &c. Doubtlesse the words are good: But oh that there were in us a heart to perfome them.

Quere 6. Whether men that compare the afore­mentioned passage with what follows, will not be ready to say, These Men speak good words, but they seem to mean nothing lesse. Nay, will not many bee ready to say, These men speake good words, but they seem to mean nothing lesse. Nay, will not many bee ready to say, This phrase is onely to make the paper seeme the more plausible, (as Pragmaticus and Elencticus so much bragge of in their Pamphlets, God forbid them that know the underwriters should think so of most of them. But if any such were, let me say to them as Ja­cob by his sonnes Simeon and Levi, Gen. [...]. My soule come not in­to their secret, my glory be not joyned to their Assembly.

Object. 3. But you will say, we did not onely seem, but we meant really to keep to the Covenant.

Answ. Indifferent men will tell you, your expressi­ons shew, you make as wrong an interpretation of the Covenant, as possible can be. Doe not your words seem to declare as much, the Parliament ordered you should be called to give your best assistance that faith­full men may be provided to man the Ships that are to reduce the Revolters: You answer, Yea, if they, viz. the Revolters, shall impede the thing [...]ou desire. Now tel me, Is not that expression as much as to say, You wil either be Newters, or else joyn with their enemies, the worst of which are Revolters: And doth not so do­ing crosse the end of the Covenant, which was made to the end that men might have some weight upon [Page 10] their consciences, to keep them from revolting from the Parliaments of England and Scotland, and from joy­ning with, or newtralizing with Revolters in this com­mon cause, which so much concernes Gods glory and the publicke good. Is there not an expression telling, that neither directly nor indirectly, we are to make defection to the contrary part, or give our selves to a detestable indifferency, or new trality in this cause, which so much concerns Gods glory by advancing Re­formation in Religion, and uniting the Kingdoms of England, Scotland, &c. And doe you think these Re­volters are more likely to advance the one, or en­devour the other, then were the Earl of Marlbrough his Forces by Sea, or the Earle of Newcastles heretofore by land. About which work of Reformation, (while we are speaking) give me leave (as I go along) a little to ex­postulate with you; Either it is the truth we should cō tend for, or not. That we should not, I tbink no Christiā that hath taken the Covenant will affirm: If we should, especially (since it hath cost so much treasure and blood to purchase in any measure) shall we now be so far from being valiant for the truth upon earth, that we shall sell it for very trivials; or as the Gadarens dealt with our Saviour, shall we banish it, preferring our worldly lusts and earthly enjoyments before it? At this passage it may bee some will be ready to say, He begins to make a preachment. However, before I passe from this passage in reference to the Covenant, I must make a further digression to expresse my thoughts a­bout it.

First, that although I my selfe have taken the Cove­nant, and intend as God shall enable me, to keep close to it in the sense it was expounded to me when I took [Page 11] it: and although it be farre from my thoughts to dis­courage any from taking it, yet seeing it is made such a nose of Wax of, and so many turn it about to their severall interests, leaving the right rule it should be ex­pounded by, I heartily wish, care may bee taken, that men put in Offices, and places of Trust, may be judged fit and faithfull by some other way and principles, then by their meere taking the Covenant, lest some men of selfish and corrupt mindes (after the example of these Revolters in the Ships) should for by respects, betray their Trust, and so open a way either for the ruine of the Parliament, and those that have adhered faithfully to them all along; or, which is worse (if worse may be) like those that are bought and sold as sheep, they and we should be led to the slaughter before we know who hurts us.

But now to return again to the printed paper, having toward the later end this passage, And if they shall im­pede a personall treaty; then with our lives and fortunes we will endeavour to reduce them.

Quere. 7. The Quere then is, Whether the well-affe­cted (amongst which they professe themselves that fra­med the paper) will not think by that clause, you put a meere mock upon the Parliament: For who knowes not but the Ships revolted appeare as those that would joyn with the County of Kent, one part of whose de­sire, or pretence, was expressed to bee for a personall treaty. And if so, what rationall man can thinke it's likely, or with the least colour probable, they should goe to the Isle of Wight, to impede his Majesties pas­sage over towards a personall treaty, or otherwise, some think such a kind of impeding you mean. But if it were not intēded as a mock, as I think verily it was not, [Page 12] will not such men (especially they that know what in­fluence it had upon many men in the Countreyes) con­clude it a peece which hath much wounded the Parlia­mēts cause, insomuch as they may say by you, as in ano­ther case Caesar said in the Senate House; What, you my son Brutus: What, and you against me also? What, you Marriners and Sea-men, for whom we have done such things, what you also against us? You cannot be ignorant, that whereas in former times the ordering of the Navie, and the command at sea, was usually put into the hands of Gentlemen that were Land-men, yet since our fitting (under King and Parliament) men of your own coat have been placed at the Stern to ma­nage the maritine affaires of the Kingdome, and what else chiefly concernes the Navie: insomuch that Ma­sters of Merchant-men, being imployed in the service, have usually now the command of their own ships, not cōmon before. And for their better incouragement in those & the other ships, there is larger allowance for wages given to the Marriners, then was given hereto­fore; and that wages from time to time punctually paid them, a priviledge above all others imployed in publick affaires: and do you thus requite us? I beseech you therefore acknowledge your mistake, or expresse your selves what you fully meant in time, lest great provocations make great alterations.

But again, looking among the Names, I cannot but discerne that many amongst them have been in the ser­vice of the King and Parliament, which makes me pre­mise another Quere.

Quere 6. Whether indifferent men will not be rea­dy to judge, (although I doe not think so of many of you) you acted against the kings forces for by respects, [Page 13] as to gain, wealth, honour, or for some such sinister end: and now that the Kingdome hath more immedi­ate need of you in their low estate; now you leave them, and either side with, or at least (by your paper) seeme to connive with them that are revolted from their obedience; and if you were upright at your en­gagement, and not byassed with by-ends, why then keep you not to your integrity while you dye?

I appeale to you all that were the subscribers: Will it not be of ill consequence, that it should bee told a­broad, and published among the Heathen, among the Turkes, Jewes, Armenians, and those other Nations, Italians, Spaniards and French, that use to honour us in that as they have trusted their persons and estates with us, so we have carried them up and down, and ne­ver betrayed our Trust. I say again, when it shall bee said, we joyn with, or at least connive at those that have not broken their trust with Heathens, but with their own Nation, the Representatives of their own King­dome, &c.

Object. But you may say, We see many are seeming to ingratiate themselves into the Kings favour, that they may save their estates, and gain his good esteeme, and why should not we, some of us being those that went up with our Boats to Westminster, and thereby gave him such great distast.

As in Mr. Calamies speech at Guild-hall.I answer, An unjust way of doing that which other­wise may lawfully be done, is not the way to have an estate: For God may so order it, that though you be thought no Round-heads, yet your goods may: your goods may be Gybalins though you be Gwelfes, as the storie is.

To conclude, I will not take upon me to obtest you, [Page 14] but I intreat and earnestly desire you, by your oath and covenant, and by all the good that the Parliament hath done for you, that you side not with the Revolters, or give your selves to a detestable Indifferencie or New­trality in this cause, which so much concernes Gods glory, and the Kingdoms good: But in time shew that you abominate that unparalleld breach of trust by joy­ning with others, and that freely to reduce the afore­said ships to their former obedience.

Object. But some may object, If we bee faulty, or blame-worthy, could you not tell us of it between you and us, or some other way; and have not you your faults as well as others? Would you have them writ­ten upon your forehead, & published to all the world in print, as you doe by ours, setting it home with a kind of violence.

The answer is in two parts, First, when I declare them in that kind, to inlect or harden any others in a way that is not good, doe it with a very good will, it shall be such a kindnesse to me, that shall not break my head, no nor my sleep neither in the least (if I know my own heart.

Secondly, had not the blow of your Declaration sounded farre and neere, this Eccho, or Countermand had not sounded so lowd: For then I should have lost the golden Rule, Doe as you would be done by: Or that Rule, Tell thy brother his fault first betweene him and thee.

Obj. But it's like some may object, It's a bad bird will foule his own nest.

Answ. I appeale unto all unbyassed men in the world, whether it tends not rather to cleanse it, when it shall be said at a great and generall meeting in Lon­don: [Page 15] Seamen without exception are perfidious, so that there is no trust in them. And worse words also, if I am not mis informed.

Obj. But (peradventure) some may yet object, Now you have said all you can, we do not judge that those aboard the revolted ships, have betrayed their trust, be­cause they ingaged upon such tearmes as are expressed in the Covenant. And that it may appeare so, where­fore else were they called to take it, but as an argument to prove that they were fit men for the service and im­ployment. Now if it appeares they wheeled about on purpose to maintain the Covenant, or some chiefe branch of it, as that wherein we oblige our selves to preserve the Kings Majesties person, honour and au­thority, that the world may beare witnesse (with our consciences) of our loyalty, &c. And this they do out of conscience, in that they see this clause so much sligh­ted amongst those that should see it performed, as well as any of the other parts of the Covenant.

Ans. 1. I wish from my heart, some further endea­vours had been used to have setled his Majestie and this Kingdome in their just Rights and Priviledges. For no doubt the one with the other ought to be equally en­deavoured, or at least that some further reasons might have been given of the obstruction, that (if possibly it could have been prevented) there might not have been so much effusion of blood, as now is like to be. Yea, suppose I joyne issue with you, and confesse, that the Honorable Houses of Parliament (on whose part these matters chiefly lye upon) have not taken those oppor­tunities that (by Gods providence) have been put in­to their hands, to redresse a great part of those grie­vances which is the cause of so much complaint at this [Page 16] time; yet notwithstanding Revolters, nor their Abet­tors, are any thing to be excused from being guilty of betraying their trust, since out of tendernesse of con­science to keep that particular Article above mentio­ned, they did not first acquaint the Parliament (by whō they were intrusted) of their intention to desist from their service upon that ground, & were ready to deliver back the ships into the hands of those they should send aboard them to look after them. But now to deny the Lord high Admirall & others admission, which were desired to go down to take charge thereof, and without order to goe out of the Kingdome with the ships, up­on any pretence whatsoever, it is a betraying of their trust; insomuch that I may appeale to all reasonable men, whether it may not be judged one of the greatest wounds that ever the Protestant Religion did receive, in regard that whereas the History tells us, some of the late Kings of France, (though Roman Catholiques themselves) have above all others imployed Prote­stants, such as were of the Scottish Nation, to be of their Life-guard, and otherwise in places of trust neere their person, upon this account, that whereas the Pa­pists hold it no sinne, upon some occasion privatly to destroy and make away Kings themselves: yet the prin­ciples the Protestants held, were in no case to betray their trust. Now then in regard of this revolt that I have been chiefly discoursing of, how for ever are their mouthes stopt in justifying and honoring of us for that particular principle of Religion, espe­cially if we shall goe on saying, A confederacie with them that have made a confederacy in that kind.

Secondly, to make a fuller answer to that objection, that (if possibly) those may be undeceived that thinke [Page 17] in what the Revolters and their Abettors have done, and doe, yet they cannot be reckoned among Cove­nant-breakers (I care not who knoweth it) I never took pleasure in, or any way cared for tautologies, a­mongst which some may say the ensuing passage may be tearmed, having spoken to the Covenant before: however, as the proverb hath it, Necessity hath no law, therefore I must crave excuse herein, and so proceed.

Can conscience of covenant keeping argue for cove­nant breaking? or can religion be pleaded for keeping one Article of the Covenant by breaking another? Or is the Covenant against it selfe, that he that resolves to keep it must resolve to break it. As Divines tell us that exposition concerning one particular place of Scripture that crosseth the end & scope of the whole, is wrong construction. And so for the Covenant, it is not to be observed in a divided sense, that is, we are not to observe one part of the covenant apart from the rest. For every particular Article hath such dependance up­on the other, that it cannot be separated; so that if you plead no breach of covenant, because (as you say) you doe no other then what you are bound to by the third Article: yet that plea is not sufficient, because that Article is not to be kept by it selfe, but as it stands in conjunction with the rest. Besides, in that very Ar­ticle there is conjoyned so farre, The Rights and Privi­ledges of the Parliament, and the Liberties of the King­domes, together with the preservation of the Kings Ma­jesties Person and Authority, that if you part them, & go to work as the Revolters have done, you proceed directly against that very Article, and (I may boldly say) break the whole Covenant. For was not the Co­venant made (as I have hinted it before, to detect the [Page 18] Parliaments enemies, and unite their friends, was not the main end of the Covenant (so far as it was civill) to joyn us together by a solemne bond, with hands lifted up to the most high God, though not to be against the Kings Majesty in the preservation of the true religion, and the liberties of the Kingdome, yet to be against him and his party, as fighting to destroy the kingdom. With what face then can men plead the Covenant in revolting from the Parliament and their party, to joyn with the Kings party? Was it not a trick of Judas to betray Christ with a kisse, and shewes of love? And doe not men deale so by the Covenant, destroying the very life and spirit of it, under a pretence of consci­ence to keep it? Doth the Covenant bind us to Judas it by delivering up the Kingdomes interest residing in the Parliament, into the hands of the sonnes of vio­lence, that seek to apprehend and destroy it by severall insurrections with swords and staves? Doth the Co­venant bind us to joyn with those that doe not onely hate it, but them that have taken it, and for no other cause but their faithfulnesse in so doing. To pretend covenant in joyning with a known common enemy a­gainst the Parliament and their party; what is it but with Baalack and Baalam to pretenc sacrificing with a Royall designe to curse Israel? Are we not bound by the covenant to bring delinquents to condigne punish­ment, and shall we joyn with them, and plead covenant? In fine, if I see any thing between light and darknesse, these kind of men and their abettors, be they what they will, whether in England or Scotland, or whether in Citie or Countrey (and put in the Army too if you please) (having lifted up their hands to the high God to keep the Covenant) they have falsified their oath, [Page 19] and so without repentance make themselves liable to those feareful judgments, threatned by the word of the Lord against covenant-breakers, as Master John Vicars worthily sets down about the Covenant.

Note.I would not be understood as if I would have no kind of compliance with such as have been Delinquents, and termed Malignants; I clearly give up my opinion, that many that were accounted such, were and are men of excellent naturall abilities, and otherwise, very usefull in the Common-wealth, and therefore shewing how they have been led into a snare by the deceitfulnesse of others, or having paid their compositions desiring to sit downe and live peaceably and quietly by their neigh­bours in the Common-wealth God forbid we should heave dirt in their faces, by giving them any provoking termes, nay rather should wee not more and more con­vince them, by shewing of love and respect to them, giving them to see we desire peace by all meanes, It's those that doe endeavour to raise and maintaine a new warre, with whome (I say) we ought not to have any complyance, for they being such by whome God hath suffered once againe the sword to be drawne; The sword the sword, the sword of the Lord of Hosts; the bright glitering, or as the Prophet Ezekiel hath it, The well furbished sword, threatning to eate yet more flesh, and drink yet more blood. Lest we a nong them may in all likely-hood fall into the pitt they have digged for others, & with them drinke of the same cup, yea (it may be) the dreggs of it, which they have provided for the innocent, those a­gainst whome the points of their swords and instru­ments of warre are set, and they are ready to shoot at, and truely that is (if I am not deceived) at the upright of heart.

[Page 20] Object. But peradventure some may further say, sup­pose his Majesty is, and hath been willing to graunt whatsoever shall bee conducing to the setling of the true Reformed Religion, the Liberty of the Subject, and Priviledges of Parliament; and yet hath not been hearkened unto by those whome it chiefly concerneth: But have (as you did seeme to confesse) slipped their opportunities. Then have wee not reason to be against them, and not be accounted Covenant breakers?

Answ. First, If that were proved which you in­stance in your Objection, then you may be the more ex­cusable: but who shall be Judge therein, was not the Parliament called together by his Majesties Writ to consult of the great and weighty affaires of the King­dome. And afterwards had they not liberty by Act of Parliament to sit whil'st these things afore-named were settled to their mindes, that they themselves should think it fit to disolve; Againe, did not wee by a free Election choose out Burgesses? to see that security might be given, (if possible) that Reformation of Reli­gion, the Liberty of the Subject, and consequently the Priviledges of Parliament might be settled and confir­med, that so our peace might be established as the Sea, and our righteousnesse might flow in as a mighty streame; Now then, either wee did chuse them such men as Jethro councelled Moses to chuse. Able men, such as feared God, men of truth, hateing covetuousnesse; or wee did not, if such men were chosen, I doubt not but you will confesse they are fitter to judge when security is given for what is above mentioned than wee are; and if the men chosen were not such men as I have herein expressed; I thinke the fault doth lie upon those that did not looke better and more norrowly to it at their [Page 21] choice, and then wee must have patience, or by way of humble Remonstrance wee may acquaint them with our greivances, and Petition for redresse: But to pre­cipitate their Counsels, and to indeavour to destroy them and their friends, upon any pretence whatsoever; I conceive (with humble submission to better judg­ments) is a very great breach of Covenant.

2. Yet further, to Answer you more fully, you say, the Parliament have (as I seeme to confesse the same) slipt some opportunities in which some further indea­vours might have been used, to have prevailed with his Majestie for a safe and well grounded peace, or at least to have shewed some further reason of the obstruction, that if possible some of the damage that is now like to fall upon the Kingdome by this new warre, might have been evaded.

Answ. Though I wish something to the purpose you doe here expresse, yet I doe not positively affirme they have lost any opportunity for accomplishing of the aforenamed ends, because they see what we doe not see, and know what wee are not made accquainted with­all: But suppose I againe joyne issue with you, and ful­ly confesse what you may say, I seeme to doe, yet if it appeare an opportunity hath been lost out of no by-end, or for no sinister respect, nor yet through wilfull neglect: but from a jealousie or feare, least they might go as well to fast as to slow, the face of things looking as they did at that time, and I add, if it appeare they used their best indeavours that all interests might be justly setled, and the Kingdome fully satisfied by their waiting a little longer; if now the event hath not fallen [...]ut according to their expectation, and the Kingdomes desire: Shall wee go about therefore to destroy them [Page 22] and their Friends? Simile. God forbid, Give me leave to make one similitude, I shall leave the application thereof to your selves; Have not some of us that have been in­trusted with Ships and other mens Interests, to ploy a Voyage sometime, have we not lost an opportunity by which the proprietors have suffered much damage, yet it not being wilfully done by us, (we being as willing to be doing for accomplishment of their desire as they themselves could be) however the weather looking un­towardly we have waited a little as loth to proceed, lest wee should hazard all wee have been trusted with, but in processe of time it proved, by not taking the op­ [...]ortunity, through our timorousnesse our friends have suffered losse, however having done for the best; would wee think it justice, reason, or conscience, that our Imployers should seeke to destroy us upon that ground? If they should some of the Heathen would condemne them (for amongst which) the story tells us, That some of their Emperours have called their Commanders sent by them into the Warres, to give accompt of their actions, and upon hearing every ones reason for what passed, and was done by them whilst they were abroad, seriously weighing each mans saying for all their transactions: have in their wisdome bestowed as much honour, or more upon them which have lost strong Holds, and caused them to be much damnified, as upon those that have gained Cities and strong holds, and greatly advanced them, being not a­ble to give such good reasons of their proceedings, as them by whom they had suffered the greatest dam­mage, I speake as to wise men that may know my mea­ning, and if so, what I have to say is, Doe as yee would be done by.

[Page 23] Obj. 8. Yet again it may be some will further object While you have been labouring to convince others wherein they break their Oath and Covenant, yet you seem to have no respect to your own oath, which was taken by you at your admittance into the Corporati­on, or Brotherhood of the Trinity House. And besides, would you not have a reformation in officers that are to be intrusted in the publick affaires, that your selfe may be prefer'd therein.

The answer is in two parts, as is the objection: but first, by way of introduction, Are we not fallen into such an age wherein it is so usuall for one man to as­perse and raise false reports of another, that it would be no wonder if I be also (among other farre better then my selfe) falsly accused: I appeale to you, though yet we are not living at such a time, wherein it's mens ordinary and common practice to deale one with ano­ther as Jesabel did by Naboth, that is, 1 Kings 21.10. subornefalse wit­nesses against each other, saying, This man blasphemes God and the King, let him die: yet is it not ordinary to accuse one another as her husband Naboth did Eliajah, 1 King. 18.17. saying, Are not thou he that is the troubler of Israel? Or thus, Is it not you, and such as you are, that trouble the king­dome? Were it not for you, we might be at peace and quiet; Dealing with honest men therein just as you may sometimes observe pick-pockets doe, who having cut a purse, will with the first, be ready to lay hold of an innocent man, crying out, This is the man, this is the man, when God and their own consciences know they themselves are guilty of the fact. Where is the well and Fountain head from whence the late revoltings and insurrections came? Doe you not think it's among such men as are very active in charging others to be [Page 24] the troublers of the kingdome? I doubt not but some among us run to the name of the Lord as to a strong tower of refuge: but how common is i [...] now grown for men to run to lies for refuge, yea and to be strengthe­ned the better to carry on their designes. To instance in one or two particulars among many hundreds, or many thousands, I feare: A little before, or just upon the revolt of the ships, a report must be raised, that Col. Rainsborough should (without the order of the Parliament) impose a new oath upon those that passed through the Downs; and to this purpose, to make it the more credited, some declare up and down, they have seen letters, wherein Mr. James Goody writes as much, (and withall how the Admirall got an anchor a­board, and heft a peeke with the other. And in fine, would have fired upon him, but that his men denied it, and all because he refused the new oath. Much longer is the story of the particulars of that bu­sinesse (which if there be truth in men, the Mastee, and others that were aboard the Admirall) affirme is a long L—y. Another he raises a report upon the ri­sing in Kent, that hee saw certain Ferkins of Silver, (which were generally said to be Parliament mens) that were taken out of a Frigot at Dedford, I hope no tru­er then that report of a Bull turned out of Colchester with Flax fired upon the back of it; or the report of him that said he saw Colonel Cromwel inter'd in Gloce­ster: Nay, I beleeve these reports were only raised, that when the insurrections intended were brought about and accomplished, then honest men should have their mouthes stopped, as not being able justly to vindicate either the Parliament or any of their Ministers in Of­fice. But yet give me leave here also to expresse my [Page 25] hearty wishes, which are, that the Honorable Court of Parliament wold think of some way wherein it may be declared, and clearly shewed to the people, how none of them hath hitherto, nor never will imploy a­ny of the publick treasury of the Kingdome, to their owne private uses, except what part thereof they may justly chalenge as their due. I think I may be very con­fident in affirming; that if Parliament men were now and then in such companies as we meet with, and did there heare what we doe; for want of this thing, they would with indignation cast off those reproaches, and with that good Judge Samuel, would vindicate them­selves, saying, Whom have we wronged? and where is the man that can prove we have imployed the pub­lick interest to our private ends, and it shall be resto­red three or seven fold? I professe, for want of somthing done herein, oftentimes their best friends are at a stand, not having a word to say in their behalfe. But if yet we want of our expectation herein, is it not for beter stating our grievance by way of remonstrance and humble petition to have our grievances removed, then by making insurrections and tumults, whereby inno­cent blood oft falls to the ground. Pardon the digres­sion, it being done purposely that one noble Gentle­man or other belonging to that House, casting his eye hereon, may acquaint others therof, that in time it may be of some use in causing the work to be set forward.

I shall now give you answer to the objection: The scope of our oath is, that wee should doe nothing to the prejudice of the Corporation, nor a­gainst the government thereof; wherefore let what is here done, be carried to the ballance, and weighed. As to the matter of partiality, in calling some, and not [Page 26] other of the members to the meeting, I cleare the So­ciety thereof it so far, as that I tell you, herein I am perswaded better things of them, then so to order it.

And then as to the other matter, indeed some may take exception, and pick a quarrell with me, in that speaking of the incivility of some, I seem to charge them with not reproving thereof. To which I answer, I mean not the Court) in that passage, it being spoken out of their hearing; but I wonder such passages should be unreproveable from some others that stood by when they were spoken. And as to the rest of the par­ticulars, to which I speak, they were met withall with­out dores, having to doe only with one elder brother, and nothing neere the one halfe of the younger bro­thers, or the rest of that Society: and if this be contra­ry to my oath, I am yet to distinguish between light and darknesse: Yet further (by what I have heard) the Court or the most of the elder brothers did not own the paper, and I hope never will, that nor any thing else that may cause the to be mistrusted: as those that would seem to stand as newters. And while I am mentioning those aged or Elder ones, Solomons passage comes to my minde, Prov. 16.3. The hoary head is a crown of glory if it be found in a way of righteousnesse. Then God forbid those should be found out of that way in a way that inclines to detestable newtrality in this cause, which by lift­ing up their hands to God, they have acknowledged so much concerns his glory.

Question 1. But some may ask, Is not the case al­tered?

Answ. Yes somewhat, in regard that whereas here­tofore the Earle of Mrrlbrough was seeking to destroy us by Sea, and the Lord Hopton and Culpepper the King­dome [Page 27] by land: now it is reported that the Earle of Marlbrough is about the same work by Land, and the Lord Hopton and his Company is upon the same de­signe by Sea: So the case is altered, but the cause is the same.

Quest. 2. But now those pretend to be for a perso­nall treaty, and so for peace.

Answ. Oh that there were in them such a disposi­tion! As we use to say, there is a great deale of diffe­rence between saying and doing, or between pretend­ing to doe a thing, and doing it really. We know E­hud pretended faire to King Eglon, till he had his op­portunity, and then he thrust the Dagger to his heart. To come a little neerer, even to some of the aforena­med persons: We know, or at least may know, the Earle of Marlbrough came towards the ship Merchant Bona­venture (as if he were for peace, with the Banner of St. George in his Main Top, even till the Master of the other ship was provided to drink to him: But when the Earle thought he could make sure prize of him, he then changed his Banner, and like a Beare robbed of her Whelps, teares the ship both with great Gunnes and small, and thereby the poore man, that thought his pre­tending and doing would be alike, lost not onely his own life, but some other men lost their lives also.

Again, did not the Lord Goring and his Company at the entry into Colchester, pretend a great deale of good will to the inhabitants? But now how many of them cry out, Our Houses are burnt, and otherwise our wrongs by them have been so exceeding great, that we may bewaile our selves, as Jeremy in his Lamentations, Lam. 1.1 [...]. Is it nothing to you, all you that passe by? Behold and see, Is there any sorrow like unto our sorrow? and all because [...] [Page 28] were caught with the faire pretences of that party, and did not joyn heart & hand to keep out the cōmon ene­my. And to come a little neerer, Do not some of them that went down into the Downes, with confidence that if they met with the revolted Ships, they should suffer nothing by thē, now advise their friends, how that their ammunition and provision is taken away; so that their voyages at least are overthrowne, and they feare all will be lost. If yet mens eyes be not opened to see, it is high time to be stirre themselves. I would sound an alarm to my friends of the Navigation; but because I would not be too tedious, consider some of the Heads of what I would speak to, in case we now sit still, is is not like to be of very ill consequence?

As first, Will not those Merchants, in whose imployment (under God wee have gained some­thing, be ready to charge us with extreame ingrati­tude, that now their goods are already taken by the Re­volters, and are like more and more so to be, and they have no way to have it helped, but by our endeavours to redeem the prey out of their hands that have taken it, and remedy the like for the future. I say, if now we should sit still, like those that owed them no kinde of service, appearing like them that cared not for their de­struction, but laughed when the feares of their losses came upon them. I appeale to you, will they not do as abovesaid?

Object. 9. Some Merchants are so far from encoura­ging us to goe against the revolted ships, that it is ex­pressed often by them, they hope Seamen have more wit then to fight one against another.

Answ. No man would willingly fight and shed blood, if any fairer meanes would serve turn, (as Indemnity, and the like) but if no such meanes will doe, another [Page 29] course must be taken, and I warrant you when such men feel the smart, received by their losses, & you get their estates redeemed out of the hands of those aboard the revolted Ships, then they will be so farre from saying you have done ill, that contrarily they will say you are, and think you to be the bravest men in the world.

But secondly, if we act not to cleare the way for our shipping to passe to and from the Sea without surpri­zall, it will necessarily follow, the Merchants will ship off no goods, and consequently the shipping (wherein the Seamen are not a little concerned) must as we use use to say) lye by the walls, and in their roomes stran­gers be frhaigted to carry Merchans goods from the vintage to the West of England; whereby it's like Lon­don will be served over land, although to their great cost: and then how many other are the inconveniences that will follow thereupon? I shall name onely three.

The Clothiers, and many others that use to vent their wares at London to Merchants for transportation beyond the Seas, must desist, and consequently the mul­titudes of poore imployed that way, will cry out a­gainst those that have been the Obstructors of the Trade.

2. Again, will not the Manuall Craftsmen about Lon­don, and the poore under them, groan for want of im­ployment, when shipping shall not goe to and againe, as usually, and lament of those that are the cause thereof.

3. Will not ordinary Marriners, that by conse­quence must want imployment, and they being not u­sualy so provident as others, to lay up against such a time of necessity, run to other parts and places of the Kingdome to look imployment; or, which is worse, [Page 30] nto other Countries, leaving their poore Families to cry out under wants, against them that have been the cause of this great stop of trade, and we know that heer yes of the poore and needy come up into the eares of the Lord of Hosts. Psal. 12.5. Oh then let us not be counted the cause of these evils, but in time let us bestirre our selves in a way of endeavouring the reducing of the revolters, be­fore it be too late: and if men will yet be obstinate, give me leave to tell you what I think of, Esth. 4.14. If we be al­together silent, or Newters at this time, even Morde­cai's answer to Esther, Think not you shall escape in the Kings house, or if you will under a pretence you are for the Kings cause, God will cause enlargement and delive­rance to come some other way.

Quest. But how is it likely? Answ. I cannot very well tell: But me thinkes God that hath done so much for his people as he hath done of late for us, will yet doe more (although by very despicable means) how ever our sinnes may be the cause, our hope of outward prosperity may be diverted: And although I & thou­sands of other men perish, however the Lord will carry on his owne worke. Beleeve mee friends, God will not answer the wishes of Mercurius Aulicus in his pamphlet this week, no he will not stand as Newter in these differences. Which passage while I am men­tioning, me thinkes many of the very Heathens would bee ashamed of such an expression, I pray God lay it no [...] to our charge that in a Christian Citie, where there are so many differing in judgment, one speaking against [...] Fresbyterians, and another speaking against those they call Independents; Psal. 50. [...] and its feared most speake a­gainst both: yet it's thought many speake not against this kinde of blasphemy, or these kinde of blasphemers, of which saith [...]salmist, And because God keepes si­lence, [Page 31] they think he is altogether such a one as themselves: but if men will reprove them, and set their faults in order before their eyes, &c. All such would doe well to read the next words.

Yet before I passe along (friends) mark, they wish God may stand as Newter, by which expression they acknowledge God is against them. Iob. 9.4. O then what mad men are these to goe on in such a way? us Job saith, Who ever hardened himselfe against God and prospered?

I am come now to answer the second part of the ob­jection, in these words: You desire a reformation in Of­ficers to be put in trust, that your selfe may have some prefer­ment therein.

Answ. Is this a course to obtaine such an end? Should a man run to the fire to be quenched, or runne into a hedge of thornes to finde a better way? Again, did you never heare how hee that speaketh the truth from his heart, makes himselfe but a prey. Me thinkes common Reason should teach men that in these times wherein the raines of government are so far let loose, that hardly any thing done or said will please men, men should be so far from having such thoughts of o­thers (especially if they have any calling or way to live and imploy themselves in) that contrarily they should think all would make excuse one after another, What shall I leave my Calling wherein I have liberty to honour God, and serve men, and go & be promoted over others at such a time? But for further answer, I shal say no more then what is expressed in my Apologie to the Reader. For if a man should make all the assevera­tions and protestations in the world, some would hard­ly beleeve him, the disease is so Epidemicall for men to look after honour and great things in the world, that not onely Mucknall, for whom the East India Compa­ny [Page 32] had done so well for, appeares guilty thereof: But it is feared others that the Parliament of England hath advanced, are likewise troubled with the same maladie. For the clearing of which, I wish they had sounded in their eares, or rather into their hearts and consciences, some of the deceased Mr. Burtons observations upon Solomons words: Prov. My son, feare thou the Lord and the King, and meddle not with them that are given to change: for their calamity shall rise suddenly, and who knoweth the ruine of them both? Though this place seemes at first glance to make for them, they would then be convinced their go­ing to the other side, contrary to covenant, were as contrary to the scope of the words as possibly may be.

Friends, is this a time to look after great things? (what) while not an Egyptian & an Isralite are one seek­ing to destroy the other, but these of one and the same nation are putting peace far away from them, endea­vouring daily to dig out the heart blood of each other: insomuch that if any loved our Country as Jobs friends loved him, & came among us, they would, as men astoni­shed (if not sit down and speak not a word for 7 dayes and 7 nights together) yet if they did speak, it is likely it would be somwhat like the Prophet Jeremies speech: My bowels, my bowels, I am pained at the very heart; my heart maketh a noyse in me, I cannot hold my peace, because thou hast heard, Ieremy. O my soule, the sound of the trumpet, and the A­larm of warre; destruction here is upon destruction, and the whole land is like to be spoyled: especially if they should goe abroad, and see parties meet, and as those that went to a play, or a sport, as the young men we read of before Abner an Joab 2 Sam, 2.14, 15, 16. suddenly each man taking hold of the other, and sheathing their swords in one anuthers sides: but more especially if they should take [Page 33] notice of our battels, and the issue of them often­times both by Sea & Land (we wonder now and then at the sudden death of a man) but there they should see hundreds of healthy, stout, and strong men struck dead in the twinkling of an eye, without so much as Lord have mercy upon us: in the Camp oft like what Job ex­presseth, Job 3 [...]. from v. 18. to 25. and in all battels of­tentimes some seen with their armes struck off from their shoulders, another is by him that hath lost his leg: here one with halfe a sace, there another fighting upon his stumps; a little further another discharging his Musket, is discharged of his life. And doe you think this is a time for Christians to seek after great things for themselves? God forbid this should grow into cu­stome.

Obj. But why do you put your hdnd to it? Is it not out of pride, or some selfish end or other? Ans. God knows I have bin willing enough to eschue putting my hand: not that I was afraid to prove any thing of what I have said; but all our natures are oft timerous to meddle and own such matters as these are, fearing Solo­moms words should prove true, Rebuke a scorner and hee will scorn thee, In fine, perswasion of some friends pre­vailed with me, the rather considering that otherwise it would be counted a pamphlet, and so throwne aside without doing any good; especially if it had not been licensed by those the Parliament hath appointed to such purposes, which I judge would not in likelihood have been without my hand were to it: and withall I was induced to it from the remembrance of another passage of Solomons, If a mans wayes please the Lord, Hee will make his enemies his friends.

[Page 34]I have [...] purposely to show men the evill of that so [...] [...] [...]h [...]ng of R [...]ligion) that so much [...] to be among us of the Na­v [...]gation; [...] some objections, one is being this, That it is not [...] beeing religione, but for being singular, and N [...]n co [...]. In my answer thus I argue: The Cr [...]ss [...], (cal­led f [...]rme [...]ly that innocent Ceremony) to hang about ones necke, or at ones wrist; [...]o naturall reason is of good use, to put us in mind of Christ and bis passion. Q [...]est. Why th [...]n is it laid aside by the Church of En­gland? Answer., as upon this ground, Because God requires no such thing at our hands; so th [...] although ('tis naturall reason) many other formes contended for among as, are fit to promote devotion, yet by the same Rule they are not to be laid aside, or at least we are not to quarrell with o­thers for non conforming to them, especially when as we cannot clrarly shew, that that God that hath commanded us to worship him in spirit and truth, and hath said, he seeketh such worshippers, doth yet require us to serve him in such and such formes as we would have.

But because my Book begins to swell, and the worke doth more properly belong to Divines, I shall now wave it, with this expression, Sea-men goe down into the Sea, and compasse it about from one end of the earth to another, having but a plank between them and death, and in their Travise are subject to many perils, besides th t which is very ordinary the springing of a leake, which oftimes growes bigger and bigger, till the Sailes like Pharaohs c a [...]ot wheels, can carry or d ive the ship or vessel no further, but incontin [...]n [...]ly like a stone, all sinks down to the bottom without recovery Now then, would it not be a sad thing, that we who are oft delive­red from such casu [...]lties, should yet be judg'd as loose, prophane, and a great if not greater scossers at God and goodnesse, then any o­ther in the kingdome.

To winde up all with a word of advice, although a­mongst Papists it's accounted heresie for Lay-men to meddle with Scripture, and wee are fallen into such times wherein are such out-cries of Heretickes, and Heresies, that were never heard of, or least used to be so tearmed in the primitive times, most being like those at the tumult of Ephesus, knowing not wherefore; yet I hope it will not be accounted Heresie in me, to bor­row [Page 35] a few Scripture expressions to expresse my selfe in that way. My friends, or if you will have it in that word so much scoffed at, My Brethren, Heb. 13.1. bee not provoked to wrath, but let brotherly love continue. In reference to to my selfe I am neither fearfull nor carefull what ever clamours I meet withall from those furious fooles whose rage is above and beyond reason, considering that place I have often thought of both at Sea and a shore, The waves of the Sea are mighty, Psal. 93 4. and so often­times are the waves of mens proud mindes, and they rage horribly, but the Lord above is Mightier, and when hee pleaseth (as in another place) stilleth the raging of the Sea, the roaring of the waves, and the mad­nesse of the people. In reference to your selves, I say, Psal. 65.1. be not provoked to wrath, lest ye heap coals of fire upō your own heads. Beleeve it friends, they that joyn with, or connive at Revolters, or any other that are about raising of a n [...] war, to troub e & oppresse Gods good people, that ould live quietly and peaceably in the land, they were [...]st to consi [...]r what they doe; For the Eternall GOD hath spoke it by his Holinesse, and said, (wherein such kinde of persons are proud) Hee will bee above them. Againe, as I wish you not to bee provoked unto wrath, so I wish you not to provoke one another unto wrath: For it may bee, seeing some­what of evill consequence come to passe by reason of what hath bin done, and is in this Treatise somuch spo­ken against, some may be ready to lay the blame on o­thers, as Josephs brethren one upon another but it ought not so to be, I have been taught a better L [...]sson, and you may learn it also if you please; that [...] [...]ee are Christians, our duty is to consider [...], Heb. 10.24. that wee may provoke one another to [...] to [Page 36] good workes. Psal. 133.1. O how amiable it is for all especially for Brethren to live together in unitie! Let us there­fore live and love without dissimulation; Rom 12.9. yea, let mee further advise, Me thinkes it is no Atheisme, though it may be scorned at, and charged with folly, (if not in after times with Heresie) To seeke unto God, that whilst many have been like Nimrod the mighty Hun­ter, towring up Bables of selfe-interest to them­selves, and God hath throwne them downe as fast; and whilest we are broken to pieces by division and subdivision, and dashing our selves more and more to peeces, like a Potters vessell; hee would bee pleased to shew forth the riches of his Grace, and the ex­ceeding greatnesse of his wisdome in making us up, and joyning us together again. To which end, let us further pray, Psal. 72.1. Lord, give thy judgements unto the King, and thy righteousnesse unto the Kings sonne. Let the Mouncaines of the Parliament bring us peace, Isai. 1.25, 26. and the little hils thereof righteousnesse; Take away all our drosse, and purge away our Tinne, restore us Judges as at the first, and Councellors as at the beginning, that the helplesse folk, and the poore may receive their right, and the wrong doer may be punished. Psal. 72.12 In their time let the righteous slou­rish, that God may bee glorified, wee may have abundance of peace as long as we and our posterity shall have any Being.