your selves over your Kings Doth not this Preach you Athists and Hypocrites You will Athisme the whole Kingdome who looke not to your words but your workes not your Pretences but intentions Againe know you not the State of the State is it not the whole Kingdome each Individuall c. I can prove it is Are you so Stately you cannot yeeld them their State Your Postures are not Prime Priests for that 's each Familists due You are onely the Deputy-Priests to each Individuall who paying you you are their Servants and sits not each of those Individualls selfe and Prime Priests in your Sâ—ate-house by their State-contract Oh Heavens will you Loâ—d it over your Lords I professe if ye make head against your Heads any longer I know what it is and you shall know for I say You deserve beheading For shame recant and turne not your Native Country into a Gâ—lgotha an Aceldama c. Affront not nor indeavour not the rooting out one the other but as Brethren though of different judgements love each other is there never an Abraham of you take which hand thou wilt the other is mine But I thinke you are both Abrams which is the reason you doe it not humble your selvs to the State your Masters as your Master-Priests and beseech them to pardon you and give way to each of you caution'd as at 1. and pray to God the very thoughts of your hearts may be forgiven you for you are in c. If what we have said before be not of value sufficient as we conceive it is for Liberty of Conscience cautioned as at first it 's yet thus farre of vallew Thee Sufferance ought to bee till the State be in Safety inforcing being not onely injust but indangering also to the State the said Sects so call'd being the maine Protectors of it for who fight for Liberty fight resolvedly and Masculinely and suppose the State settled yet then convincement perswasion c. is the onely way and not constraint the one is for men the other for beasts if any man can answer me I am answered Thus last of all may I have your patience to Pathetick it and then I have done I am as low as man can be and be but might I be raised from thence and inthroned in the mid'st of heaven and have the Earth for my foot-stoole and the burnish'd rayes of the Sunne throwne about me for my roabe my Temples crowned with wreathes of Starres my hand Sceptured like Jove and my selfe inpowered with Omnipotency In short could I be godded to the height of Poeticall Fixion yet would I not inhumane my selfe to arive thereto nor decline the Ingenuity the integrity nor dictates of Nature nor raze one mans life to raise myselfe and this of nature as a Gentile how then if Religion be added I confesse Prisons and paines beyond Power might inforce beyond what all pleasures can doe here I am jealous in the other I am knowingly resolved To say how I have been tempted to side it and how adventerous against all opposers I forbeare I will not urge Religion because of the irreligious I should be slighted yet the Religious may assume it I keep to Principles of Nature that man cannot retrograde nor invert except he beastialize I would not for Millions nor for Idiot fantasticall honours or rather dishonours had wee honourable understanding for it only gaines the opinions of fooles such fooles are wee I would not I say for such fantasmes and momentaries beslave and vassalize my Posterity to immence Tyranny and unbounded folly Nor that my owne heart should tell me I am a Knave or Foole c. bribed by momentary meanes dishonourable Honours Preferrments Offices c. Or that my steward my Deputy should thus fall out with his Lord. Nor would I turne Traytor to my trust and so a Roague hatefull to God and man and the off-scowring of the world But Promises flatteries insinuations hopes of great Titles and meanes Offices How dost my Brother c. have smit the reputations of many under the Fift rib c. so they are dead or like to die like fooles Oh what language shall I use For I cannot finde men to deliver my self to Oh as we would doe as we would be done to how condemne and exclaime wee at those for treacherous and base that faile us in our just Trusts and ingagements Doth not our hearts also as Davids say to us Wee also are the men Oh English Let not the world cry shame on us nor jeere us for the aforesaids Let not after Ages and our Posterities curse us and that it may not Proverbialize as foolish as base as trecherous as roaguish as evill as an English-man Let 's stand on true Honour and aquire Noble Fames and Names by quieting our selves like men and let after ages and our Posterities Blesse us let 's not be as afore a by-word a jeere c. to all the Nations of the world and now I have done c. POSTSCRIPT Quere NOw the Scotts have got the King amongst them if they may not make use of his Name Person Hand seale Letters Messenges Proclamations c. To deceive and delude the People as if his Acts and all may be their owne Also they may Summon Townes Forts Castles in his Name yet for themselves So may they hostilely enter the Kingdome and use his presence and Name to colour it Vnder his Name may he pretended the Setling of Religion a firme Peace so all for Gods Honour and our Service c. Maintaining Liberties and Priviledges and delivery from all Taxes Payments c. And restoring the King to his Rights Also the rooting out of Sects Or if it may take better the giving liberty of Conscience All very pleasing and taking things with simple People and fooles to deceive and conquer them and then jeere them These may be seconded with Protestations Invocations Execrations c. to gaine beliefe This they may doe though this we hope they 'l not doe and we hope the People by this are lessened not to give eare unto any such flatterers c. not Protestations should they be Nor sell their Birth-rights for a messe of Portage Nor take up Armes as if for the King when if iâ— came to that it 's to King the Scotts under the colour of his Name Kings of England and to make the English their slaves What then will become of our Peeres and Priests or any for all their fine Promises and hopes if any be I will be for thee as for thy Father c. Kym Kam c How dost my Brother c. wee hope otherwise then as afore yet Wisdome allowes to cast the worst and provide for 〈…〉 they on their side c. Queries in case that either Law or Vote of the Lords should not be for the present safety and we â—e of the Kingdome MUst the nicity of the Law or the ceremony of Votes indanger or destroy the People Is not the Law the Peoples creature made for the Universall safety of all without exception Must Millions of living men lie at the mercy of a dead Letter or because 40. 50. or 100. Lords will not Vote their safety 2. Are not the People in generall Lord of the Law though the Law doth Lord it over particulars If neither Law nor Lords will allow the People to be saved then may they not be saved any way and both Lawes and Lords fall before theiâ— Soveraigne the People as Dagon did before the Arke rather then the People perish 3. Is it not highest Treason to Vote whatsoever is either destructive to the Peoples safety or not to Vote at all or not in due season whatsoever is not for their publike safety and weale 4. Though the Persian law was unalterable by the King was it so by the State for the State If so were they not ratheâ— Fâ—â—les then Sâ—â—tists For my part if it come to Saving I will not Dispuâ—e but save any way and then dispute afterwards Did not God himself disepnce with the breach of his own Law concerning the Sabbath even for the safety of a sheep And how dâ—rest thou O sheepish oâ—â—ather â—â—â—â—â—sh man preferre a wicked or corrupt law or the execution of thine own wicked passion before the precious life of any one much lesse of thousands FINIS
quiet in that particular and not only save but strengthen the Kingdome and quit it from all danger for when every one hath what he would what would be more it agrees with Divine Ordination so God and Christs will so policy of State reason and humane Justice Rom. 14 it procures peace and quietnesse amongst us and rids of persecutions crutiations and exclamations This being granted no question but you shall find such a Troop of sanguine Spirits as shall retrogade the Sun and cast a faint palenesse on the Turkish Moon An universall Classick beauty and conformity which is pleasing and delightfull to the eye will be wanting but its better to dispence with beauty then burn for it better is safety then curiosity deformity will displease but safety will make satisfaction besides meere Errours may not be remedied with a greater Errour yea and sinne of injustice to punish where none is wronged Judge not of for I never read it I only make bold to tell our Citizens The State the multitude in vvhich are vveaker or vvicked the Woman of Tekoa was crafty but my Lord the King is as an Angell of Light and we like light Angels And now we only petition the State who never yet petitioned and yet never cease petitioning in our hearts but our hands are alwayes bound and are not yet loosed We first give all humble and hearty thanks for all received which are of that infinity that finities cannot conceive much lesse expresse them We choose therefore to render ourselves with silence as best because least troublesome and so desire to be conceived grateful to the uttermost of Conception c. Next we humbly and heartily implore by all that 's justly prevalent with man in Justice to hear us as you are just men or rather Justice it self from whom as a Fountain should run in rivolets and veiâ—eâ— in a diffusive and contributive way the influence of Justice First to yours in these next to our chiefe Soveraign Salus populi next to each individuall Keepe wee humbly beseech you our rights of Kinghood and Priesthood overthrow them not for Rites c. Take heed of Templum Domini so in Nomino Domini c. so all at 13. b. c. The Authors have other ends then those pretences Salus populi is above them primarily or in competition the Sabbath for man not man for it sacrifice the same if thou lovest not thy brother whom thou seest how then God whom thou seest not save salus first we beseech you and indanger it not under those Notions of Reformation The Clergie hearing of this Petition and fearing to be outed petitioned and humbled themselves to the State by Prosopeia as followeth Right Honourable c. We first give thanks and acknowledgments according to the tenour of the Author aforesaid as most comprehensive and least troublesome Next we acknowledge our weaknesse and wickednesse that some of us see not and who do will not see their usuâ—pâ—tion invasion of our Mr. Priests rights yea their Kâ—nghood by endeavouring to be Judges And as so what is it we would not have brought within the Câ—rcuit â—f Jurisdiction and give in verdict on our siâ—e We want not wiâ—l but power longer to contest in Argument and that we now compâ—y is not of ingenuity buâ— nâ—câ—ssity We deny nâ—t but it might be our policie to gain the Citie on our sâ—de and see them against the Indepâ—ndeâ—t our Brethrâ—n could our stomachs stoope to call them so under tâ—e fine notions of Gods Honour â—ooting out Seâ—â—s Templum Dâ—mini Religion c. things verâ— taking with the religious and dâ—vout yet ignorant and unprincipled and simple as not armed with Serâ—ent no suspition So might it be also â—urponcie to set the Citie against the State by such such suggestions strengthning them further with he pretences of love so oâ— their honour priviledges c things of a taking nature also 〈◊〉 â—â—ese are nothing to us except as conducing to our ends which might be to â—â—k â—n our adversaries by gaining the City on our side but if yet the Cities help sufficed not then the aforesaid sweet notions pretâ—nces suggestions c. might â—erve to induce the Câ—â—y to side â—t vvith â—inon to bring in his Trojan Horse to subdue our and their adversaâ—ies c. vvhich also might serve our turn being served to subdue the City it â—elâ— least they should tuâ—â— our aâ—vâ—rsaries vvhen they see our treacheries fâ—r vvhat is it to some of us vvhom vve can ruinate so vve can raise our â—elves Yea vve denâ— not buâ— vve might dâ— aâ— also vvith Siâ—on to â—bâ—er and Ioab it s intercoursively vvith bâ—â—â—ty undâ—r the aforesaid notions suggestions and pretâ—nâ—es wâ—t the â—â—ccessions of all sweet blandishments salutes and imbracements c aâ— how dost my bâ—other c. oâ— vvâ—ich â—he Citâ— not beâ—ng â—ircumspâ—ct might be smâ—â—â—ndeâ— tâ—â—â—rib and die likâ— a tool c VVeâ—â—â—re rely vvholly at your â—eâ—ciâ—s â—or vvâ—ck â—â—vv â—ot vvhat to pleadâ—â—â—e do all â—xcuse this Autâ—ors Discoverie confessing it ours by inforcement And doâ—n â—aâ—e if he have any thing â—he to impâ—â—â— for â—hen univâ—rsall good to which vvâ— have bin very mâ—â—rious that he vvil do it And vve humbly beseech â—ou Honours to commmand him thereto iâ— he shall be anâ— vvay neglective â—nd thus vvith our humblâ— submission yea vvith a total subduing our â—â—ves vâ—â—â—est not only your Petitioners for favour vvhich vve have much need of considering our guilt but we acknowledg our selves your slaves and Prisoner for our great treacheries in seeking under such specious Notions to be Judges of our Judges and so King it over the Kingdome The Authour being circularly ingenious and Zealous of the common good hath complyed to their requests and will with the states leave State Divine Ordination to the life as shall not be made head against by any Power whatsoever but shall be as cleer as is a Diaphane Mirrour which discovers cleerly the naturall Countenance in each veine limbe c. And now oh thou honourable City of whom I am a Member it 's my Love care and zeale hath begot these cautions be zealous yet shew it not take heed of those pretences of Gods Honour c. mistake not the highest Principle especially in competition is Humane safety and God makes it his Honour the next is justice passe by some seeming affronts which may be are none rather then ruine your selves and yours by an uncertaine righting of them concentrize with the State and the State with you If you love the State and Estates Doe your best to rectify them ruine them not nor your selves I expect Love and Protection from you for thus cautioning Silence is betraying c. And now oh Presbyters and Independents of the Clergy of that depraved sort how answer you it in Religion Reason or Morality for to abuse the Notions at 13. C. to trecherize it to your Country and one to root out the other and King
to K. or S. to bear them out we leave it to the State But oâ— if so are they not treacherous c. to fight against God and Man yea their own Counâ—rey Looâ— to it Citizens you are besieged by Symon his trojon Horse Look into his belly and no on his back I appeale See to it Citizens the third Dog will get the bone suites it to your greatnesse and wisdome to bee flattered and deceived with c. To the 5. I know more then I will know in this and wee question not but the State knowes all knowable c. It may argue great poverty of understanding but plenty of depravednesse what if we prove it against Divine Ordination how then Allow us frredome and we undertake iâ— oppose us who dare To the 6. It s right if right ends and wayes bâ— The 7 8 9. Good all I conceive buâ— conclude not The 10 11. I cannot judge of so judge not of The 12. Good also or nothing is good To the 13. I say little too but that little is much why Scotland decline the Parliament the whole Kingdom convened c. in whom they know lyeth the right and state of the States Is it not dishonour implyes it not under-hand complyance we say not it doth but refer it to judgment Queries are safer then Resolutions Oh thou Stalking Horse Râ—ligion Gods Honour Worship Service Vnity rooting out Sects c. what villanies are acted of Atheists under this fine veile c but I forbeare though I can beare no longer is it not under a shew of devotion to câ—â—sse one another and so set together by the eares To the 14. This City is abused or will abuse themselves Quaere if this Clergy and S. and K. underhand would not have it so bestowed that they might bestow it c. And then P. S. are Kings but will shew us the King to delude us and thus the Ciâ—y and State may be unstated c. Oh you Citizens bee not befooled by these Nominalls of Religion of one side or other for they will outreach you if you reach them not in season Did they not Darius and Dagon they were too heard for their God and their King Yet oh great is Dagon and oh King Darius live for ever To the 15. Judge justly of Quarterman and quarter him not I say not he errd or errd not for I know nothing he might erre in some circumstances not in the maine his faithfulnesse to the State and present necessity may excuse Formes Ceremonies c. a State for a State are not bound to any thing else could they not save it when endangered Principles are wanting Gods House on suspition for a State may be turned topsi turvie yea unstated I am a Citizen and stand for its just priviledges but none are just or pleadable against a Sate for a State nay I particularize not nor by the State against the State for so might our Soveraigne Sâ—lus populi be unated and by that our selves for individuales makes universales Sectarist a man of errors is no blemish but unto black understandings if otherwise qualified as at first for who is not so one to another see Rom. 14. To the 16. And reason too if suspition and States necessity allowed not what was done yet to find nothing is no Argument but not to have ground to Seeke yet what ground shall a State for a State be stated to To the 17. If every way ingenious its reason yet who knowes inward ingenuity it stands the State on to stand on their Guard of wise jealousy if not of the City yet of Ioab and Iudâ—â— Salutes c. I would the City were as wisely zealous of Ioab and Iudas Intentions may be faire and not to comply with any parties but parties may comply with and so overreach by pretences and complyance These must be provided against because they are against c. And last of all is this the reward his excellent Excellency the faithfull Sir Thomas Fairfax and inconquered Crumwell our preservers must expect â—o be disarmed and rooted out as Sects c. Are they not qualified as at 1 have we not justified them as there have they not saved us from slavery of Body Estate and Conscience consider of it oh ingratitude inhumanity unheard of why offer you not your Lives Estates and all you have as an offering to their Service I am astonished c. Christians oh we are Gentiles to the Gentiles where is the Cities reward so each ones you Independents why do you forget your selves we have all Life Estate Being and injoy Wâ—ves Children Friends by their Manhood and Faithfulnesse Oh sordidnesse is all forgot is this Religion and for Gods Honour to roote out errors wherein is no Injustice and it s to God not to man Rom. 14. by the greatest of errors injustice ingratitude and make Religion a pretencâ— for all If God will beare with errors will not maâ— â—h inhumaine man see Rom. 14. and be ashamed of thy shamefulnesse Note It s Athisme in the highest degree because against Gods own Act and with c. as afore Rom. 14. Note Is it not blasphemy to abuse his name as aâ— 13. for to culler injustice as at before Oâ— Pâ—esbâ—ters and Independents of the Clergy for your own end be not treacherous to the State it sutes not to Religion Reason nor moralities it preacheth you irreligious Arthests yea inhumane mâ—â— Sâ—â—us your Soveraigne be sacrifized to your pride a 〈◊〉 and covetousnesse Quaeries 1 May not the Scot keep the King for a Caâ—â—er and seeme to reverence in all externall postures â—o â—â—â—â—des and in writings on purpose to keepe up his opinion and Sâ—â— thaâ— so they may instate themselves under its umbâ—â—ge aâ—â— makâ— us conceive it reall that we may realize 〈…〉 him so their use 2. May they not for their own ends petition him whom they have power to make petition them 3. May they not write what they please in his name See to its Citizens you are besieâ—ed and besotted too yet all their own dictating to these or those ouâ— good Cousins or our peoples c. of London or elsewhere we say not that these things are thus we say otherwise but no body can let us to say but they have power in their hand thus to do nor can any one let them from doing so but their own goodnesse if they have so much goodnesse If the Scots stay and keep our Towns and Garisons after voted out is it not invasion Is it not the same to enter in hostility or in confluent numbers after voted out If they deliver not up the King when demanded without capitulation for they are our Army our Servants and is not the King our States prisoner what is it and what is He if not so Suffer oh State suffer both Independents and Classicks cautioned as at first and you shall be rid of a world of troublesome fools and so be at