I Alwayes took Men for Men, till now of late; and now I finde them Fiends, and Monsters, and withall monstrous Fooles: Monsters they are, as murthering men like themselves, and in murthering themselves also, by in inforcing o­thers defensively to kill them; which in the in­forcer, is murther, in the inforced killing: I say, unjust offenders or defenders, are murthe­rers: But the just offender, or defender, may kill, but cannot murther.

2. But to the poynt, There is a crew of Lunsford, Langdale, Goring the Monopolist, Culpepper, Hopton, Glenham. &c. Under the Kings, the Princes, or Dukes names, (which the silly people idolatrize) they proclaim, summon, or demand Forts, Towers, Towns, Castles, &c. And bribe for them, write letters, give commissions, and all is for themselves, &c. Will the Lords of their own yeeld them up to the treacherous Steward, their right and might, &c? crafty knaves and tray­tors lately returned into the Kingdome, who formerly pretended the King, but intended themselves onely; so politickly to deceive the peo­ple, they made use of the Kings name to draw the people on their side, who thought they fought for the King, but it was to raise the fortunes of these fellowes, by raising themselves. And thus those crafty knaves caused the poore ignorant sottish people to murther one ano­ther to make themselves great; for which the Fooles were jeered by these Knaves, &c. And withall these Knaves applauded and magnified themselves for this their act of gullery and knavery.

[Page 2] 3. The same persons are now come again to act the second, yet The Scot will also gull fools under the same pretenses, and then Beavers must vaile Bonnets to Blew-caps. the same part or Tragedy, to the same Tune, under the same pretences for the King, Liberties, Lawes, &c. But it's for the same end of selfe­investment and advancement, as afore unto their own, and above 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 intention [...] 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,

[Page 3] 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.

[Page 4] 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.

[Page 5] 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 [Page 6] 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 whats 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, [Page 7] 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. Theres 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 [Page 8] 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. Its 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 [Page 9] 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 Ʋriah, & 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 whats 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 [Page 10] 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.

[Page 11] 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 [Page 12] 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 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 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 [Page 13] 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 cōdemn the Judge or Executioner for taking life or estate? whereas him­selfe is the con­demner & ex­ecutioner of himselfe by thē. 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, its 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 [...]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) [Page 14] 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 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?

[Page 15] 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? Its 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 R [...]x King of the City, in respect of all subordinate Rulers: 32 Kings, that is, Lieutenant Governours of C [...]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 Ki [...]g [...] 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.

[Page 16] 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 genera [...]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 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 [Page 17] 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 beg [...]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 [Page 18] 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.