WEE sit at distance, yet can see at distance; so neer at hand also, and that nearly: oh the Hushites of these times, I will be for thee as for thy father: so Joab smiles, and smites under the fifth rib: dyed Abner as a foole? Why, was he not jealous of Ioab? yet not shew it; it shewed his folly: Therefore like a fool he dyed, because not armed with jealousie against the Judas-like treachery of compliance, &c. O the wily pretences of Gods honour, Religion, Unity, and to root out Sects, &c. Yet who is it knowes, what makes for Gods honour, except what dishonours him, so no Sects rootable out, for all so no­tioned are not such, so then our own ignorance, and the knavery of others befool us: But what by this would become of the Rooters out, &c. but to be rooted out for Sects, they are also to others, as others to them.

But to the point, the City Remonstrance, we have viewed over, and given our construction in short, as followeth:

Remonstr. pag. 3.First, we have covenanted to reduce Religion the neerest we can to Gods Word; so then not to the Scots, if remote; for remote, and nearest are remote, prove the Scots just answerable, and we com­ply: if neer, its nothing, if we prove a nearer: now then if we prove not only what's nearest, but what's it? it admitteth no distance from its self: and what if we prove the Scots not only not near, but remote, give us time, &c.]

Were the 40 men bound to kill Paul, or not ra­ther repent of the bond.Had the Covenant been absolute for the Scots, and no other, if yet remote from Divine Ordination, we then say none are bound, but bound to the contrary: it was an errour to make it's sinne to keep whats knowingly a sinne, sins single are enongh: some sufferings are sufferable by reason; so Psalm 15 but no sins: therfore we now descend to particulars: [What in pag. 4. concerns the King and the Scots, we well know how to answer; but we reserve our selves for a fit season.

To the 1. Its against Divine Ordination, to punish, or suppresse as such, or as so called, Sects, Conventicles, &c. or for Errours in Reli­gion: reade Rom. 14. If the said Sects live peaceable, if faithfull to the State, so if they teach not any thing destructive to particular or universall Rights, or the States safety; so if not exclaime against o­thers under the notion of Sects, of all which by so exclaiming, they [Page 2] justifie others exclaiming against them. But if contrary to any the a­foresaid, rectifie so far, but root not out: where doth Scripture take order to inforce against private meetings, and only enjoyn the Pub­like, and that by force; shew it, and satisfie. I would all could comply to publikes, as well as I, and though all things were lawful to Paul, yet to the scrupulous hardly any thing at all.

And so not only privates, but the publique Pulpet also pu­nish, if not qualified as afore; for a rectified Conventicle as afore, is better then an Hereticall Pulpet. But the intention of the Clergy under this taking of Gods honour, unity, rooting out Sects, &c. may be to prelate it over the State and City too, though they see it not, Conventicles they would have none at all, but their ends may be that none in private should teach any thing prejudicial to their greatnesse, or discover their falsities, but would ingrosse the sole judgment in points of Religion into their own hands, and have the whole power of deceiving people without discovery; and yet is my house a Conventicie, I may teach my own in my own, and I may let in any one to hear me; why any invade my private Priesthood, VVhat I may do all may do, hovv then▪ wh [...] [...]s selfly: the Priest is but a Deputyship, by, from, and for such self-Priests, not it, for its noteable, as I teach my Children by a School-ma [...]er, whom I may teach my self if I please, but dare not, least it prove a Conventicle.

To the 2. we reply as afore.

To the 3. A fine pretence of the under-hand Clergie, &c. But its they would govern the Governours, and Government too, in being Judges; it must not govern them, the Government for Religion they would as at 1.2. ought all there to inne thēselves only? For obedience to Civill Government I yeeld to, else were uncivill, for Religion, its against Religion and Reason; so Divine Ordination (the ground being qualified as at first) to inforce, constrain, &c. Its injustice to inforce or punish where no injustice is done, for Errors in Religion, saith not Paul, Rom. 14. what is it to thee, thou sufferest not, art not injured, let him alone to God, its to God, not to thee, he shall answer for himself: I say further he is charged to hold his Errors till right­ly righted; that is, not by force, but convincement: see Rom. 14. reade all, Reason saith as well as Religion, where no body is wrongd though an errour it be, and deformity to the eye, yet why remedy it by the means of injustice?

Yet one Errour there was against a Fundamentall, or neer it, one would not observe a Sabbath; and what say you to the Sad­duces, [Page 3] that in our Saviours time held no resurrection? what was Christ and Paul abbe [...]ers by silence; out they must have gone by ours. To the 4. Its against Divine Ordination to defeat of Rights, if qualified as at 1. or at 3. b. Ought these in Rom. 14. which were all Sects, erroneous, Independent [...], &c. in point of Consci­ence be defeated of their rights? where do [...]h Religion or Justice teach that? sure Religion establisheth civil Rights, as each mans Kinghood, and Priesthood, &c. else is it no right,

The Clergie by this may be justly defeatable, because under­hand they may be destructive to the S [...]ates, cunning [...]y gaining the Militia to their hands, to conquer all: yea, themselves, and we will not say, they side with, or would convey it to K. or S. to bear them out, we leave it to the State: But o [...] if so, are they not treacherous, &c. to fight against God and Man, yea their own Coun [...]rey, Loo [...] 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 i [...], oppose us who dare. To the 6. Its right, if right ends and wayes b [...].

The 7, 8, 9. Good all, I conceive; bu [...] 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, R [...]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 c [...]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. [Page 4] are Kings, but will shew us the King to delude us: and thus the Ci [...]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 S [...]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 Iu­d [...] 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 [...]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 [Page 5] 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 W [...]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 its to God not to man, Rom. 14. by the greatest of errors injustice, ingratitude, and make Religion a pretenc [...] for all; If God will beare with errors, will not ma [...]? [...]h inhumaine man, see Rom. 14. and be ashamed of thy shamefulnesse. Note. Its 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 a [...] 13. for to culler injustice as at before, O [...] P [...]esb [...]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: m [...] S [...]us your Soveraigne be sacrifized to your pride a [...] and cove­tousnesse? Quaeries. 1 May not the Scot keep the King for a Ca [...]er and seeme to reverence in all externall postures, [...]o [...]des, and in writings on purpose to keepe up his opinion, and S [...] tha [...] so they may instate themselves under its umb [...]ge, a [...] mak [...] 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 besie [...]ed, and besot­ted too. yet all their own dictating; to these, or those, ou [...] 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 [Page 6] be rid of a world of troublesome fools, and so be at 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 thats 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 vei [...]e [...] 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 [Page 7] 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 usu [...]p [...]tion & invasion of our Mr. Priests rights; yea, their K [...]nghood by en­deavouring to be Judges; And as so, what is it we would not have brought within the C [...]rcuit [...]f Jurisdiction, and give in ver­dict on our si [...]e: We want not wi [...]l, but power, longer to con­test in Argument, and that we now comp [...]y is not of ingenuity bu [...] n [...]c [...]ssity.

We deny n [...]t, but it might be our policie to gain the Citie on our s [...]de, and see them against the Indep [...]nde [...]t our Brethr [...]n (could our stomachs stoope to call them so) under t [...]e fine notions of Gods Honour, [...]ooting out Se [...]s, Templum D [...]mini, Religion, &c. things ver [...] taking with the religious, and d [...]vout, yet ig­norant, and unprincipled, and simple, as not armed with Ser [...]ent no suspition. So might it be also [...]urponcie, to set the Citie against the State, by such & such suggestions, strengthning them further with he pretences of love; so o [...] their honour & priviledges, &c things of a taking nature also [...] [...]ese are nothing to us except as conducing to our ends, which might be to [...]k [...]n our adversa­ries, by gaining the City on our side; but if yet the Cities help sufficed not, then the aforesaid sweet notions pret [...]nces & suggestions, &c. might [...]erve to induce the C [...]y to side [...]t vvith [...]inon to bring in his Trojan Horse to subdue our and their adversa [...]ies, &c. vvhich also might serve, our turn being served, to subdue the City it [...]el [...], least they should tu [...] our a [...]v [...]rsaries, vvhen they see our trea­cheries; f [...]r vvhat is it to some of us, vvhom vve can ruinate, so vve can raise our [...]elves. Yea, vve den [...] not, bu [...] vve might d [...] a [...] also vvith Si [...]on to [...]b [...]er and Ioab; its intercoursively vvith b [...]ty und [...]r the aforesaid notions suggestions and pret [...]n [...]es, w [...]t the [...]ccessions of all sweet blandishments, salutes, and im­bracements, &c a [...] how dost my b [...]other, &c. o [...] vv [...]ich [...]he Cit [...] not be [...]ng [...]ir­cumsp [...]ct, might be sm [...]nde [...] t [...] [...]rib, and die lik [...] a tool, &c VVe [...]re rely vvholly at your [...]e [...]ci [...]s; [...]or vv [...]ck [...]vv [...]ot vvhat to plead [...] [...]e do all [...]xcuse this Aut [...]ors Discoverie, confessing it ours by inforcement, And do [...]n [...]a [...]e if he have any thing [...]he to imp [...] for [...]hen univ [...]rsall good to which vv [...] have bin very m [...]rious that he vvil do it, And vve humbly beseech [...]ou Honours to commmand him thereto, i [...] he shall be an [...] vvay neglective; [...]nd thus vvith our humbl [...] submission, yea vvith a total subduing our [...]ves v [...]est not only your Petitioners for favour, vvhich vve have much need of considering [Page 9] 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 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 S [...]ate-house by their State-contract? —Oh Heavens, will you Lo [...]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 G [...]l­gotha, [Page 10] 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 [Page 11] 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.