The craftsmen's Craft. OR The Wiles of the Discoverers. In abusing and incensing Authority and the People against innocent and harmless Men, by false Accusations, and Sophistical Suggestions: viz. because they are not Formalists they are Atheists: because not Superstitious, therefore Irreligious: because they are against Tyranny and Oppression, therefore they are against Government, Magistracy, and Laws: because for good and equal Laws, therefore for no Order or Distinctions, and for equalling men's Estates. &c. And these Delusions are here clearly manifested.  
By H. B.  
And they consulted together that they might take Jesus and kill him.  Mat. 26.4. 
And the Jews which were of Asia moved all the People, and said hands on Paul, crying Men of Israel Help, This is the man that teacheth all men everywhere against the People, and the Law, and this place.  Act. 21.27.28. 
Be not a witness against thy Neighbour without cause; for wilt thou deceive with thy lips?  Prov. 24.28. 
Go not forth hastily to strife, lest thou know not what to do in the end thereof when thy Neighbour hath put thee to shame.  
LONDON Printed by J. and J. M. for W. L. at the sign of the Black-moor, within Bishopsgate. 1649.   

THE craftsmen's Craft.  
BE a cause never so good, and the men never so innocent that promote it; yet if it cross the stream, and be in disfavor with Authority; it shall be sure to bear the brand of the worst Design, and be clothed with the foulest and most deformed shapes that Ar● and Malice can invent.  
This is so far from being a new thing, that almost every Age, History, and Country, gives abundant instances thereof: So that though the present Oppressed Party (usually, but opprobiously, called Levellers) suffer much, yet they suffer no more than what the Prophets, our blessed Sav●our, his Apostles, the Martyrs, the Protestants in times of Popery, the Anabaptiss, Puritans, Presbyters, in times of episcopacy, the Separatists, and Independents, during presbytery, have endured before them. And why should not we also taste of that cup, so many, and so good having drunk deep draughts of it? The Potion may indeed be bitter, but 'tis medicinal, and will (by making us watchful and circumspect in all our ways and actions) preserve us (I hope) from many frailties and infirmities we might otherways through the pravity of man's nature, be apt to slip into: So we may say with King David, It is good for us that we have been afflicted, for otherwise we had gone astray.  
However, the Guilt of Joseph's Brothers, in going about to Murder him, was ne●er the less, because it proved the means of making him the Preserver of God's People in Egypt: the Rods (though Instruments of Chastisements in the Lord's hand) are commonly thrown into the fire. And in Testification of this also, History, and our own Experience, is very copious.  
The times are necessitous, and rewards are to be had, Is it to be supposed therefore, that officious, needy, or ambitious men will be wanting to themselves in this particular? what way so easy to wealth, advancement, offices? The labours of a man's life cannot produce so much, as a weeks' time in a handsome, well-wrought, artificial fiction: Alas! what's thirty pieces now? 'tis nothing; every Spy and Intelligencer that is but any thing his craftsmaster, proposes a greater largesse for the Traps and pitfalls he makes for innocent and harmless people: And therefore, what wonder is it that our Friends in the Tower, before their close Restraint, had almost every day some Visitants, that under the disguise of Friendship, came to Ensnare and Betray; and that it is already come to that pass, that a man dare hardly trust his bosom-friend, nor communicate himself to any man, without fear and inward reluctance?  
What wonder is it that a busy and subtle People, should make it their work to vilify and reproach us; to mix with all companies, and scatter false reports and forgeries of us? hoping thereby first to possess men's minds, knowing how difficult a thing it is (eradicare errorem) to remove a Bel●ef (though never so slightly grounded) that has took root in them? For when a scandal is once entertained, 'tis afterward reported; and the Parties reporting, are thereby engaged, not only to stand to the justification of that, but then greedily to suck in all new calumnies, so to keep down the injured from ever ha●ing opportunity to right themselves.  
What wonder is it to see book after book to fly abroad (like the Spirit of Delusion amongst the false Prophets) to furnish every man's mouth with a false Accusation aga●nst Us; and, as we have endeavoured the good of all, to make us hated by all; to take away first our Reputations, that so they may the more easily take away our Lives; to misguide and incense Authority, and the People against Us, by falsely charging us with such things as are of greatest abomination to Us; that so they may the better cry out, crucify, crucify, Away with such Monsters from the Earth, it is not fit they should draw breath amongst us? And why all this? But because we are faithful to the sublike interest, and will not shut our eyes, and stifle our Consciences, but dare still urge for those good things have been so often declared for, and promised; and can by no baits, threats, or allurements, be drawn therefrom.  
Much time hath been spent already, and much hath been said for our Vindication; but there are some men, who hearing, will not hear; and seeing, will not understand; whose work it is, not to believe, nor to suffer others to be rightly informed; they should then (●l●um, & operam perdere) lose their Labour, and peradventure the Recompense of their Reward too. They have now summed up all in a Book called the Discoverer, which is for the most part of it, the old Scandals new modelled; Calumny clothed in a more Scholastical Habit, and confident (as the Custom is) of easier admittance, because of its finer Apparel.  
At first it was ushered into the world by the Recommendation of the council of State; I know not whether that honour was really conferred, or fictitiously imposed, because in the Copies last Printed, the council of State is left out, and the Authors only (and those unknown too) substistuted in their rooms: But admit the first, 'tis very usual, all know, for Authority to be misinformed, especially when they have as yet only heard but the Accusing Party: When the Jews had said many (and those grievous) complaints against Paul; questionless, the Spirits both of the hearers, and of his judges were very much incensed against him; but after he had pleaded for himself, the tide was turn●d; Festus found nothing worthy of death in him, and Agrippa was almost persuaded to be a Paul. For my part, I make no doubt, but if the Par●iament and council of State will in time see how exceedingly we have been in●u●ed by the malevolent Reports of bad men, and that both the Ends we aim at, are in themselves good and beneficial to the commonwealth; and the means we have used for the accomplishment thereof, very lawful and justifiable: Which that they may, I shall make bold to do the best I can to discover our Discoverer, his Wilts and Fallacies I mean; in doing whereof, I shall not trace him in every politic and extravagant excursion, to which I shall only cursorily and occasionally speak, but as my main drift, extract so much out of him, as is most material, and whereto he seems to ●ring's proof; the rest every unprejudiced Reader will (I suppose) of himself see thr●ugh, and take, as the customary Stratagems, that Designing-men use to make others odious.  
But before we come to his Particulars, we also shall make one Observation, as giv●ng light to our present Discovery.  
Prudential and ●ood men do well observe, that when a People or Party prove Obstina●e, that is, constant to their Engagements, and resolute in the promotion of those things that tend to the good of the commonwealth; and can by to means be taken oft, or with-drawn, to the promotion of another Interest; that then the common and politic cu●●om is, to make them odious, that ●o (since they will not assist) their complaints and opposition shall be as in-ef●ectual and inconsiderable as may be: And in making them odious, there particular ways and Methods (amongst many others) are used.  
1. To aggravate every weakness and frailty of any particular man, and impute is to the whole Party. 2. To contrive, and confidently affix such Scandals upon them, as are most distasteful to the People, and most difficultly disproved. 3. To impose upon them the deviations of other men, not of their Party; and yet make the World believe they are. 4. To Interpret their Intentions, and make indirect Inferences upon their Words and Act●ons; as, that because they are against tyranny and Oppression, therefore they are against Magistracy and Government; because they are for an isonomy, Impartiality or Equality in the Law, therefore they are for no Order of Distinction, and for Equalling men's Estates. 5. To cry down, and charge them with hypocrisy, but in the highest and most visible manner exercise it themselves. 6. To evade the point in controversy, or the real Difference; and divert every man's thoughts there from, by false Accusations, and Reports, for that end raised, and taken up. 7. To upbraid them with their poverty, and intimating false and groundless surmises thereupon. 8. To invent nicknames, importing that of which they are not guilty: To charge them with heresy, atheism, antiscripturism, Sedition, Treason, &c. and any thing that is of ill Report among men; That these, even all of them, and many more, both have been, and are taken up, and made use of by the Discoverer, and others against us, is as clearly to be seen, as was Gehazie's leprosy on his fore head; which shall more clearly be manifested in the following Treatise; and we do desire the Reader to take good notice of it: For doing so, he shall the bet●er know the Tree by the Fruit.  
That we have urged the Removal of tithes, Excise, freequarter, and other Taxes, and Grievances, is as the Discoverer says, very true: and 'tis as false that we have done it either to Ingratiate ourselves, or to make the people disaffected towards the Parliament. If he could truly enter into our hearts, as he takes upon him to do, he would find, that the only motive engaging us to press for their Removal, is our sense of the burden, and our compassion towards those that are more pressed (especially by freequarter) than ourselves. We see not but that the Parliament may remove them; and their Declaring so often that they will, is a motive to us (it being not done) to press them for the doing thereof. During their Session, what hath been more usual almost in every bus●ness that ●s in demur or suspense? Why should that therefore be justifiable in all others, and condemnable in us?  
2. For the impossibility of removing them, by which the non-removal is justified: Under favour, he must excuse us if we see it not: We both see that it may be done, and how it may be done; and have many things to offer in order thereunto, but that we can have no favourable acceptance.  
3. He urges, That 'tis by our means burdens are continued. 'Tis easily said indeed, but most difficultly (we may say impossibly) proved; for what is not true in itself, cannot be proved. If one hundred thousand pounds, and twice the sum too, be spent upon Intelligence, are we to be blamed for it, that have no other weapons but Prayers and Petitions; and put the commonwealth to no other trouble or charge, but what goes to the reading and debating our humble Addresses?  
For the passages urged out of The Picture of the council of State, the Letter of Lieut. Col. J. Lilburn, and R. Overton, to the General, and other writings that concern men so able to write in their own Vindication, I purpose to leave them to the Defence of their own pens; only I could wish that they and the Discoverers were upon even terms; and that the one for speaking were not in hope of a reward, and the other in fear of a punishment.  
For those harsh Expressions which have past some of our Friends writings, though we could wish they had not been provoked thereunto, or that being provoked, they had forborn; yet Affliction, Oppression, and that hard measure they judge they receive in their Sufferings, may well excuse that heat and tartness that many times comes from them; and we could wish likewise they had no cause. But on the other side, Has it not been with Interest returned by their Adversaries upon them? And does it not strike deeper too? Amounting to no less than an endeavour to take away their lives: We will agree with you, if you please, to persuade with our Friends on both sides, to forbear all bitter language; and desire you that you would press them likewise with those four Argumen●s which for that end you urge upon us. Sir, We know very well the disadvantages we●ly under, in that most of you are politic men, that have studied the behaviours and Rules of other Politicians, and have acquired thereby, an Art of Commanding your Passions; Whereas we engage out of the Plainess and Singleness of our Hearts, and Desires of Good to the Nation, and have no Arts of Concealing our Intentions or Passions; Our Spirits presently rise when we see things done to the prejudice of the commonwealth; and in this regard, haply we may have somewhat disadvantaged ourselves.  
Your Story of Duron, you might have spared; for you know well, our Expressions were higher before the restraint of our Friends, than since; only I see, you are willing to show u● (though not the railing of your Tongue, yet) the rancour of your Heart. You are very pleasant with your Fables in other men's calamities; and like the Harpiae, that sing at the cries of Mariners, and a shipwreck, so do you sport yourself at the sad afflictions of your Brethren; and are very Poetical in your Malice, but very ridiculous withal; for otherwise you could not imagine, that the vehement and hasty Expressions of our Friends, can be supposed by them to be a means to get themselves out, since in natural consequence, they must rather be judged the means to keep them longer in: From whence you may conclude, that they flow from them rather by instigation and necessity, than any design.  
For the relinquishment is spoke of in the Manifestation, of many good things proposed; it relates most to the Army, who have relinquished many good things presented in their Agreement: Neither do we so much press for Speed in the doing them, as Assurance that they shall be done.  
And though our Impatience be often urged upon us to our prejudice, yet we could instance a Time, and a Declaration (which the Discoverer has forgot) wherein these very Grievances of the People, which are not yet removed, were said to be so pressing, that but so many (and those very few) days, could be allowed for their Removal. Sed non videmus ie manticae quod in tergo est. In other men's faults we are like Lynceus, in our own Sand blind, and cannot see at any distance.  
You are pleased to give your guess and interpretation of our thoughts, what we mean by good things: and contrary to your own Rules, p. 27. Interpret all to the worst. We mean by good things, not what you Surmise; but we Express in our Petitions, Representation, and Agreement: He that but conjectures at that which is not, when he may be ascertained from that which is, must either be a weak, or a wicked man.  
We are neither for Delay, where it is Dangerous; nor for Hast, where it makes Wast: But as for good things, so for a fit and convenient season, which we judge to be now; and if it is not, let us have good reason for it, and we shall be satisfied. You next come to Particulars, whither I will make bold to follow you.  
You urge, that though you know we profess, and urge our Manifestaon for it, that we believe there is one Omnipotent God, the Author and Preserver of all things in the World, &c. yet you suppose us Atheists, and say in our Profession we are Hypocrites. Alas! How fain would you have us worse than we are? How sorry are you that we are not so bad as you would have us? What pains you take to make us seen to be what indeed we are not? Atheists. If so plain and candid a Profession we have made, and you have recited, and our endeavours to square our lives answerable thereunto, be not sufficient to confirm men in a Belief of our Acknowledgement and Submission to a Deity; what else can be? I profess I know not. What greater Testimony can you give us, of your not being Atheists? But you have reasons to believe us to be Hypocrites: I pray, let's examine them. Alas, how you deceive the World! They are Citations out of a Book none of us own, called, The New Law of Righteousness: What an Inference is here! A certain man to whom we have no Relation, has wrote a Book wherein are many particulars: From whence you infer the denial of a Deity (and that but falsely too, as he will tell you) and therefore we are Atheists. Good Sir, Speak no more of Incongruities in us, so long as you can pass this over in yourself. But you further urge M. Overtons Book, denying the Immortality of the Soul. Si●, if you had perused the Book, you would have found, that though he asserts the Mortality of the Soul with the Body, yet he grant, also, and affirms that the whole man rises again, and both Body and Soul comes to judgement. So that the whole controversy in his Book, is only of the nature of the Soul; And his opinion therein, though different from the common strain, yet when t●ken together, and not in piece-meal, it implies, and presupposes a Deity, and a Resurrection: And therefore here also you demonstrate, either your ignorance, in not exam●ning his Book, (which since you take upon you to judge, you ought to have done) or your wilfulne●s (to say no more) in making a false conclus●on, that the premises no way will hear.  
Lipsius in his politics, and Livy in his History, and some other of the Heathens, tell you (you say) That Religion, and God's Worship, is necessary for t●e Saf●ty and Prosperity of a commonwealth. You a●e informed well; neither do we think otherwise; But what's your inference hence? Nothing verbal, but tacitly you imply, and you would have the World believe, that we are wor●e than the Heathens; because we would have no Religion: you suppose you have proved it before; which whether you have or no, let the world judge. The Presbyters are against Toleration, though the Independents are for conformity; clearly this is your Argument; for there it as g●eat disparity between the opinions of those he cite, and us; as between the Presbyters and Independent. 'tis true indeed, we are not so much for the Formal, or rather Suppo●●tious part of God's Service, further than is clear and evident unto us; but for the real and practical part of his Worship, we wish we could more exactly sq●are our lives thereunto; and I hope it will be every day more and more our endeavours that we may: But where we have not sufficient grounds, and certainty in the things, and judge the essential wanting, who●e we cannot take things upon ●rus●, and a traditional conveyance, as others can; there we suspend our practice; and from hence, because we will not be superstitious, we are said not to be Religious. The Ordinances were intended for the Comfort and Confortation of man; and therefore, certainly for our own sakes, we would not neglect any of them, where we have plain and certain grounds for exerci●e thereof; But for conforming our lives and conversation according to the Rules and D●ctates of Scriptures, which are plain, obvious, and ●ndisputable, (which S. James define to be Pure Religion) this is pr●ncipa●ly to Honour God; viz When our Light doth so shine before men that they seeing our good works, may glorify our Father which is in Heaven. Truly Sir, we ever took good life not for the smoke, as you express it, but the substantial part of God's Service: Neither do we neglect, or have any other than precious e●●eem o● the Ordinances, all things essential to the●r practice being present; You do us exceeding wrong therefore, and yourself too, to show so much weakness, as to brand us (and that upon so slight grounds, and no proof) with atheism; especially considering how far the prejudice of such a slander will extend against us. A● Atheist is not fit for human Society, for he has no●ty upon him, nothing within to check him from rushing with greediness upon any evil his lust or advantage can prompt him ●o; He will say any thing of any man, do any thing against any man to prof●t himself; No Law holds him, no Promises, no Engagements, where they may safely, and for his commodity be broken: He says not only in his Heart, but ●n all his Actions, There is no God: And according to this Descr●ption (which certainly comes near the matter) The greatest Atheists are Politicians. Not such as out of singleness of heart do the●r country Service, and for that end, expose themselves to all hazards, neglect the Pomp and Van●ty of the Wor●d; and count it better to suffer affliction for a good Cause, than to enjoy the pleasures of Sin for a season. You have words no question, and fine stories; and can by a cunning contexture thereof, make any thing of ●ny thing; but when a right judgement is made, and matters cloe●ly looked into, without the Spectacles of Prejudice, and the false optics of your Imagination; we doubt not to stand right in the opinion of all good people, that take things as they are; not as they are glossed and painted over, with such colours as your ends and interests engage you to set upon them.  
But you have one nail more to fasten atheism upon us, and that is, That in all our Agreement, there is not one thing proposed for the holding forth, and furtherance of God's Worship and Service; whereas in all other Platforms, you say, though drawn up by Heathens, Religion always had the first place and preeminence: And the implied conclusion from hence must be, That we are men of no Religion; for that you are undertaking to prove.  
Answ. 1. That the same complaint lies against the Agreement of the Army in this particular, as against us; For Religion had neither the first place there, nor was there any platform for the holding forth of God's Worship and Service, more there than in ours: So that mutatis nominibus de Vobis Fabula narratur: His Excellency, and the Officers of the Army, by the same inference, must be his Atheists.  
The Parliament has already established a Form and Method of Religion; which as they have power to do, so is there no Restriction in the Agreement, but that they may at all times have the like; For, where they are not restrained, there they are empowered.  
When are we like to have an Agreement, if there must be in it a platform for Religion? Considering the un●versal difference and discord●ncie in men's sp●rits about matters of Religion: We have done as much (we think) in that particular, as is necessary; in making necessary Cautions and Reserves against Compuls●on and En●orcement; Further we could not go, w●thout the hazard of having no Agreement at all, if we had put that into it, to which beforehand we were certa●n the people could not agree.  
For the parishioners choosing their own Ministers, 'tis no more but what in most places they may do already; and where Patrons are that impose, is there not the same likely h●o● that they may impose a Turk, or a Jew upon a Parish, as that the parishioners should choose one? Will a Patron think you, be more careful of them, than they are of themselves? Every straw (I see) must be brought to your Building: Note also what your Inference must be hereupon; We would have the People choose their own Ministers, therefore are we Atheists, and would have no Religion: And to itch up this pitiful Argument, the Anabaptists of Munster (Levellers you now call them) must be brought in: The old trick of the Bishops, and of everybody else, that have designs on foot; Where Proof is wanting, there Resemblances are insinuated in their stead; and Comparisons made either in such things as are true of neither, or e●se, the Party that is to be made odious, is likened to such as are alre●dy odious, in some particulars not material; and yet thereby is suggested a similitude in all the rest.  
You have their proofs that we are Atheists; which though they promised you should be clear and certain, out of our own Books; yet you see, when touched, they fall to dust; like the fair seeming Apples of Sodom, and remain rather as proofs of their rancour and spleen against us; or else, of their Stratagems and Designs upon us: Non ut Probant loquntur, sed ut Decipiant: They speak not to prove, but to deceive.  
Their next work is, to make us Levellers; In order whereunto, they cite two passages in the Manifestation, page 4. As, First. We profess, we never had it in our thoughts to level men's Estates; it bring the uttermost of our aim, that the Common wealth be reduced to such a pass, that every man may with as much security as may be enjoy his Propriety. And Secondly, understanding by levelling, an Equalling of men's Estates, and taking away that Right and Title that every man hath to what's his own: To attempt an inducing the same, is most injurious, unless there did precede an universal Assent thereunto, from all, and every one of the People. Thus far the Manifestation: From whence they make this Paraphrase; Disc As if they should say the thing is good, only wanting means and power at present, it must be left, till there be further opportunity to do it. What is in these men's brain, or what in their hearts, that they can so confidently abuse us, and the World, yea, and themselves most of all? For apparent falsehood, are like Arrows shot upright, that fall down upon the head of the Shooter. What Bars and Bolts have we put against levelling, in our Petitions, Agreement, and all our Writings? How have we declared it to be without the Power of Parliament itself to do it, answered the Objections concerning the Primitive Christians Community? Every thing we have brought to light, our Proposals, Articles, and Provisions, do all clearly, and evidently imply and relate to Propriety; and yet to see, when it concerns men that the World should believe us to be Levellers, how against all light, and apparent certainty of the contrary, they can urge it upon us.  
But they have further proofs, viz. Expressions our of our Writings, that do imply it as clear as day. I confess the Citations they have brought there, do not only imply, but express it; But the Expressions cited, and the Books out of which they cite them, are no more ours, or owned by us, then by them that cited them: And what dealing I pray is this, to lay other men's infirmities upon our shoulders? His Inference is, West●s horses came into gladmens' Grounds, therefore Fields cattle shall be pounded. This is such a way to make men guilty, as was never heard of before, I think: A sure way, for allowing it, no man can be innocent: This is so far from taking doubtful actions in the best sense, and to make the Fairest and Noblest construction in things dubious, which is the Discoverers rule, p. 27. that instead thereof, where Actions and Words are plain, and no ways dubious; he puts a contrary sense upon them, and will force upon us, things which we utterly disclaim.  
Two leaves he has spent in citations of this nature, which we shall not speak to, because they concern us not; but shall only desire, that the Inferences and Applications which are made thereupon, may (and we know they will) by all ingenuous men, have no reflection at all upon us.  
But before they leave this, they be think themselves, that our profession against Levelling, is very plain and s●gnificant in the Manifestation and therefore they have found a device to enervate and weaken it, as they th●nk; and that is a special one; you shall hear it. When we say, that Levellihg is injurious, unless there did precede an universal Assent in All, and Every One of the people: First, they object, that we imply that the thing in itself is good. 2. That by All, we mean All Restrictively; that is, Some and those the poor Commoners. To the first we answer▪ that we cannot suppose, nor do we think any Rational men do believe the thing unlawful in itself; for then the Primitive Christians d● unlawfully: But we say, it is unlawful and in●ur●ous for any sect or sort of men, to impose or enforce it; but that to make it lawful, there must be an unanimous and ●ndividual assent of every man thereunto: And for a further Vindication in this point, we refer to our Manifestation.  
The second Objection is the most absurd and groundless surmise, that ever any men took up; That we should mean by All, only Some; God defend us from such contrar●ety between words and meaning; between the Tongue and the Heart: May our da●s be shortened, and the course of our lives expire before its natural Term, rather than we live to such a degree of Imposture, and wicked Reservation: There is not any thing our souls do more abominate; and we desire a●l men to consider, how extremely in this particular we are abused. It our writings that are permanent, be thus wrested to a sense contrary to what in themselves they import; how much more will they, and how much more indiscoverably may they abuse us in our Speeches and Discourses, which a●e semper in trans●●●, n●●hing remaining of them to clear themselves, and evidence the falsehood of the Report. How careful were the Manifestators to express themselves so plainly, so fully, as to put it past being misunderstood; unless there did precede an universal assent from all and every one of the People: Three bolts they made, as if they had foreseen an intention in the Discoverers, to force a passage here, into their Reputations; and yet all will not serve the turn: Paul must be a Pestilent Fellow, Our Saviour● a Perverter of the Nation; and therefore, let them bear themselves how they will, and say what they can; the Bow is drawn, and the Arrow must fly abroad.  
However, the Wo●ld may see by this, that 'tis not Truth that guides these Discoverers but Design; a handsome Fiction will go as far (they think) as Verity, till it comes to be laid open, and then (as in tricks of Legerdemain) the wonderful Art is but cleanly conveyance, and slight of hand: So here, the whole Accusation amounts to no more, but a Fiction well mou●ded, a Fable artificially contrived, and told by a voluble Tongue, and an inventive brain▪  
'Twere well though, that something else were the subject matter of these men's dexterity, and not their Brethren●Lives and Reputations.  
We have done with their two principal Discoveries; viz. That we are Atheists, and Levelle●s: which though at first they promised to demonstrate by Reason and Proof abundantly; yet have they (as many confident Merchant▪ use to do) failed in the performance, and made it evident to all, that thereby they intended only, to preoccupate the people's understandings, that men might piece up the defects and deficiencies of the Discoverers Reasons and Arguments, with their willingness, and easy credulity.  
The next charge is, our Sedition, and raising Discontents, and Differences amongst the soldiers, and incensing them against their Officers; by commending the Goodness and Fidelity of the one, and decrying the apostasy, Ambition, perfidy, and Cruelty of the other; and by making the People out of love with the Parliament. To this we answer;  
That the proofs urged for the making of this good, are many of them out of books not owned by us, and therefore of no validity against us.  
The places that are cited out of some of our Books, are cited but piece-meal, without the preceding and subsequent passages, necessary for the clearing our intentions, and manifesting the grounds and reasons of those passages: Allowing this Liberty; it is an easy matter by the Armies writings, to make them traitors to the Parliament.  
Is it so unpardonable a crime for Inferior men to find fault with such as are in Authority, as to be judged therefore traitors, Seditions, Mutineer●▪ &c. That they must therefore suffer death for it. Disc. p. 33. Be cut asunder alive: ibid Be Hanged up in the most noted places of the Land: Nay, and be killed by anybody that meets them? Certainly this Doctrine is but of a late Stamp and coinage: At New-marker it was otherwise, at Reading, Hammer smith, and many other places: If it be considered how much good hath arisen to this commonwealth by some irregular●ties that in probability but for them, we had been ruined; such complaints certainly as the Discoverer mentions, which are far short of forcible Opposition and Resistance, which has by others been exercised, would find a gentles, and more favourable sentence. If a General turns his Canon against the soldier, or the Pilot steers upon a Rock; the soldier may resist the one, and the Mariner; prevent the intended mischief of the other: So say the Declarations of the Army; and make themselves judge of the Parliament: Declar. Novemb 30. 1648. p. 5. I see Beams are but Motes in some men's eyes, and in other some, Motes are made Beams. I wish to God there were no ground of just complaint, and that every jealousy may be presented by an actual performance of Promise●, and the many good things declared: Would it be so, I should judge it the happiest time that ever came to England, and the best way to secure all men that have served their Country, to allay all differences and discontents, to answer all scruples and objections.  
And I do likewise wish, and heartily desire of that party (for so it will be called) of which I am, that they would Interpret all things to the best; and allow, that though they see what things ought to be done; yet that they may not see that only so much, as things stand, can be done; and accordingly to bear themselves. I speak not this, either for fear, of inf●rmations much less to administer an excuse for neglects or miscarriages; but only out of my desire to chalk out to both a way to union, if it be possible; which I think is of greatest concernme●t to both, and to the Common wealth that may be.  
For Expressions that have been Bitter of either hand, it may be I may be mistaken, but I judge it best that they be remited and forgotten by both: I speak without commission, but I think, not without reason, and a due regard to both.  
If words have been high from some of us, the provocations considered, and that their speeches have not been altogether causeless; considering likewise, that the men so speaking, have spent themselves for their Country, and cannot in truth be said to have other ends, than its Freedom and Safety; having never either kept the Tract, or used the means to make themselves great or rich, but slighted both; which is no small badge of their Integrity: These things considered (I say) it will be no bad advice I believe Recepini canere; to found a Retreat▪ and bethink ourselves of the impossibility of a perfect ●in on, unless there be some Rem●ssion of all hands, of the dangers of our differences, in case the enemy ever appear again: and of many other particulars that might be urged, but tha● some will be apt to surmise, that this proceeds from the apprehension of our present condition and not from a desire of peace, and strengthening the Nation by a good and well jointed union▪  
However, it has ever been counted good advice to the wisest States, to stint and moderate their fortunes; and in greatest successes, rather to look backward than forward; and rather to stop the current of dangers ensuing, than to follow the stream of that Victory, by which they may be more increased▪ 'Tis Tacitus advice, Securitati potius, quam potentiae consulere; to consult rather our Security, than propose the increase and enlargement of power: This Advice haply will be disrelished; and who can help it? However 'tis given.  
But we urge against Martial Law, and so endeavour the breaking of the Army; For how can an Army subsist without Discipline? and where is Discipline, if there be no Martial Law?  
Answ. That what the Law is express against, that we may urge against: But the Law is express against Martial law in time of peace; Ergo▪ Our Ancestors it seems knew very well the rigor and severity of that Law that aptness of its being extended beyond the camp, a chlamyde ad Togam; from the Sould●er to the Citizen; and many other inconveniences of it; and therefore have expressly provided against it▪ exercise in times of Peace. And cer●ainly, other men ought not to plead for that the Law provides against: Nor ought our Desires to be so slighted and condemned, that are grounded upon express Law. And whereas the Discoverers urge, that we have made hurlyburlies, and therefore by our own Arguments it may be exercised now; We answer, First, That he is mistaken in his major, and takes that for granted, which we laterly disclaim, and is in itself false. 2. That allowing it to be true, yet our pleas against Martial Law, were before the hurlyburlies. 3. His conseque●ce is very infirm; For the meaning of Times of Peace, is according to Sir Edw. Cook, When the Courts of Justice are open; in whom is to be had justice against all Faults and Offences. Some other Excursion, and Expostulations are made hereupon by the Discoverers, which we only desire may be read: we conceive there needs no answer.  
For the remaining part of their Book, 'tis spent in confuta●ion of the first and second part of England's New Chains Disco●ered: In doing whereof, I command their wisdoms for caving out the most, and most considerable parts thereof▪ as ●ut 〈◊〉 f●othy, and impertinent passages: they have as safe a combat of this▪ a● he that fenced with the ●ree, and need not fear any steping from beh●nd it: 'tis a hands●m predicament we are in, be●ng made traitors for holding our peace; for what can't Art and Sophistry do? and we should hardly scape he la●n or Treason, if in this case we should speak. 'Tis a meritorious work indeed, and a gloriou● conquest, fir●t to hold our hands, and then to buf●et us; To ●ag, and then re●●●e us: Howe●er, we had thought these times, and men pretend●ng to Freedom▪ wou●d never have found fault with some things therein; which have from the b●gini●g of these Distractions been justified by the ablest and most ingenuous men. But when is it a better time to condemn th●ngs good then when no man dares appear in their justification? I wish some other way might be found to unt●ngle tho●e chains; Non respondendo, sed ar●ndo▪ not by an●wer●ng, but doing: Herodian.— The Ey● are Credulous, when the Ears are not. The Paper will remain, and when compared with the answers in the Di●coverer, disgusts I fear, and dissatisfactions will continue; as finding that the child's Shoe cannot cover the man's foot: The things desired, are generally confessed to be good, but the season is dislik●t, and haply the expression: For the last, let the strong bear with the weak: For the first, 'tis not good to be overmuch fixed and peremptory: Let assurance be given that they shall a● a better reason be done, and see whether that will not satisfy. Consider however, that e●ght years waiting may beget some impatience; and on the other side, that they that have waited eight years, may tarry a little longer: Thus it will become us all, one sort and another, to be indeed rather umpires, than parties; to press for those things that are desired; not as engaged men, or as particularly concerned, but as Agents or Factors for the Common wea●th; not with heat, but reason; not with reviling, but perswas●on; The one makes parties and sets us at variance, the other begets Love and Concord, a●d will make it appear one to an●ther (though I would have it be in reality, and not only in appearance) that though we may differ in the way, yet we really intend one another's good. I pray God in the first place, to incline my heart exactly to fol●ow this council; and I think it will be needful also for all and every one of all parties; and above all things, to intend un●on; for as the Discoverer observes, M Walw●n well know, That by Concord▪ the least things increase; By Discord, the greatest come to nothing. And though it's said of us, that we follow the rule of Divine & Impera, divide and reign: yet all impart●al men cannot but impute the following of that cursed maxim to any, rather than to us. For we not only have declined all means of rule, having never put ourselves forward, or been eager in the pursuit of Offices; but our principles also do so bound all Officers to Express Rules, Limits, and Accounts, as that the gain will not much over-po●●e the labour; and we could wish it at that pass, and questionless it would be so, were it not for the large Revenue, opportunity of corruption, &c. that instead of hunting after them, men should rather desire to dec●ine them, and that the discharge thereof, should be taken as a favour, and acceptable Service to the commonwealth.  
Other Scandals there are dispersed through the Book; but because they are here●o●ore answe●ed by us, we shall not need to say any thing particularly to them, but refer the Reader to the Manifestation, the Fountain of Slander opened; the Charit● of Church men; desiring only that notice be taken, that where answers be given (as in that slander against M. Walwyn of persuading the Woman to make away with herself) the answers are not considered and disprov●d, but the slanders afresh reported; as if satisfaction were not desired, but rather slighted, as a means to prevent the intended work of making us odious.  
And so we have done with the first part of the Discoverers; only we shall make one observation; that what our party principally stick● to, they altogether decline; viz. Our Mani●estation, and the Agreement: By the one, unjust Aspersions are wiped on, and we manifest what we are not; By the other, we evidence to all the World what we are, and what we seek for. Other papers are personal, and concern haply this or that man, as they have been by occasion and provocation necessitated from them; but these do more generally concern us all, and are own●d by the Party: And therefore, it will do better hereafter, that men make not excursions a causa, ad non causam; from the cause, to the accident●: In the last, we say we centre and acquiesce, especially in a constant and frequent Representative; and shall even judge it our duties to press for the Establishment thereof.  
And so till the Second part of the Discoverers, we shall take respite; desiring that they may well consider the evil effects which have proceeded from Officious men's incensing and misguiding Authority; And that Ahassuerus had never been so violent against the Jews, but for the instigations of Haman; Nor Paul●s Compan●ons suffered so much at Macedonia, but for the Covetousness of Demetrius and his craftsmen.  
FINIS.