Conscience cautioned, & so set at liberty.  
Also a further ANSWER TO THE City Remonstrance.  And the Woman of TEKOA was a subtle Woman, and so is, etc. 2 SAM. 14. But David said is not the hand of Joab in this? And the Tekoaire replied; as I live my Lord and King, it was Joab put all these words in my mouth, etc. And the S-erpent was more subtle, than all the Beasts of the field, etc. and said so, and so, to the Woman, etc. Therefore God cursed the S-erpent, and said; On thy belly shalt thou go, and dust shalt thou eat all the days of thy life. There was a little City, and a great King besieged it, and a poor man delivered this City, etc. At the end there is also a Petition of the Authors; And one of the Clergies by a Prosopoeia. 
Mu●ciber in Trojam p●ro Tr●j●st bat Apollo.  
The City is besieged; its wisdom must secure it.  
Printed, Anno Dom. 1646.   

An Answer to the City Remonstrance.  
WE sit at distance, yet can see at distance; so near 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: died Abner as a fool? Why, was he not jealous of joab? yet not show it; it shown his folly: Therefore like a fool he died, because not armed with jealousy against the Judas-like treachery of compliance, etc. O the wily pretences of God's honour, Religion, Unity, and to root out Sects, etc. Yet who is it knows, what makes for God's honour, except what dishonours him, so no Sects rootable out, for all so notioned are not such, so than our own ignorance, and the knavery of others befool us: But what by this would become of the Rooters out, etc. 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 nearest we can to God's Word; so than not to the Scots, if remote; for remote, and nearest are remote, prove the Scots just answerable, and we comply: if near, it's nothing, if we prove a nearer: now than 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, etc.]  

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 error to make its sin to keep what's knowingly a sin, sins single are enough: some sufferings are sufferable by reason; so Psalm 15 but no sins: therefore we now descend to particulars: [What in pag. 4. concerns the King and the Scots, we well know how to answer; but we reserve ourselves for a fit season.  
To the 1. It's against Divine Ordination, to punish, or suppress as such, or as so called, Sects, Conventicles, etc. or for Errors in Religion: read Rom. 14. If the said Sects live peaceable, if faithful to the State, so if they teach not any thing destructive to particular or universal Rights, or the State's safety; so if not exclaim against others under the notion of Sects, of all which by so exclaiming, they justify others exclaiming against them. But if contrary to any the aforesaid, rectify so far, but root not out: where doth Scripture take order to enforce against private meetings, and only enjoin the Public, and that by force; show it, and satisfy. 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 public Pulpit also punish, if not qualified as afore; for a rectified Conventicle as afore, is better than an Heretical Pulpit. But the intention of the Clergy under this taking of God's honour, unity, rooting out Sects, etc. 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 greatness, or discover their falsities, but would engross the sole judgement 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, 
What I may do all may do, how 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 Schoolmaster, whom I may teach myself if I please, but dare not, lest it prove a Conventicle.  
To the 2. we reply as afore.  
To the 3. A fine pretence of the underhand Clergy, etc. But it's they would govern the Governors, 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 inn themselves only? For obedience to Civil Government I yield to, else were uncivil, for Religion, it's against Religion and Reason; so Divine Ordination (the ground being qualified as at first) to enforce, constrain, etc. It's injustice to enforce 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, it's 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. read all, Reason saith as well as Religion, where no body is wronged though an error it be, and deformity to the eye, yet why remedy it by the means of injustice?  
Yet one Error there was against a Fundamental, or near it, one would not observe a Sabbath; and what say you to the Sadduces, that in our Saviour's time held no resurrection? what was Christ and Paul abbe●●ers by silence; out they must have gone by ours. To the 4. It's 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, Independents, etc. in point of Conscience be defeated of their rights? where do●h Religion or Justice teach that? sure Religion establisheth civil Rights, as each man's Kinghood, and Priesthood, etc. else is it no right,  
The Clergy by this may be justly defeatable, because underhand they may be destructive to the S●ates, cunningly 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, etc. to fight against God and Man, yea their own Country, 
Loo● to it Citizens, you are besieged by Simon & his trojon Horse. Look into his belly and no on his back.  I appeal. See to it Citizens, the third Dog will get the bone: suits it to your greatness and wisdom to be flattered, and deceived, with etc.  
To the 5. I know more than I will know in this; and we question not, but the State knows all knowable, etc. It may argue great poverty of understanding, but plenty of depravedness: what if we prove it against Divine Ordination; how then? Allow us frredome, and we undertake i●, oppose us who dare. To the 6. It's right, if right ends and ways 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, etc. in whom they know lieth (the right and state of the States: Is it not dishonour? implies it not underhand compliance: we say not it doth, but refer it to judgement. Queries are safer than Resolutions.  
Oh thou Stalking Horse, Religion, God's Honour, Worship, Service, Unity, rooting out Sects, etc. what villainies are acted of Atheists under this fine veil, &c, but I forbear, though I can bear no longer, is it not under a show of devotion to c●●sse one another, and so set together by the ears.  
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, etc. And then P. S. are Kings, but will show us the King to delude us: and thus the City and State may be unstated etc.  
Oh you Citizens be not befooled by these Nominals 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 erred, or erred not, for I know nothing, he might err in some circumstances, not in the main, his faithfulness to the State, and present necessity may excuse Forms, Ceremonies, etc. a State for a State are not bound to any thing, else could they not save it when endangered.  
Principles are wanting, God's House on suspicion; for a State may be turned topsi turvy, yea unstated, I am a Citizen and stand for its just privileges but none are just, or pleadable against a Sat for a State, nay I particularise not, nor by the State against the State, for so might our Sovereign S●lus populi be unated, and by that, ourselves; 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 suspicion and State's necessity allowed not what was done, yet to find nothing, is no Argument, but not to have ground to Seek, yet what ground shall a State for a State be stated to.  
To the 17. If every way ingenious, its reason, yet who knows inward ingenuity, it stands the State on to stand on their Guard, of wise jealousy, if not of the City, yet of joab, and Iud●● Salutes, etc. I would the City were as wisely zealous of joab and judas, Intentions may be fair, and not to comply with any parties, but parties may comply with and so overreach by pretences and compliance: These must be provided against, because they are against, etc.  
And last of all, is this the reward his excellent Excellency the faithful Sir Thomas Fairfax, and inconquered Crumwell our preservers must expect ●o be disarmed, and rooted out as Sects etc. 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, etc. Christians, oh, we are Gentiles to the Gentiles, where is the City's reward, so each one's? you Independents why do you forget yourselves? we have all Life, Estate, Being, and enjoy W●ves, Children, Friends by their Manhood and Faithfulness.  
Oh sordidness, is all forgot, is this Religion, and for God's Honour, to root 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 pretence for all; If God will bear with errors, will not ma●? ●h inhuman man, see Rom. 14. and be ashamed of thy shamefulness. 
Note.  It's Atheism in the highest degree, because against Gods own Act and with▪ etc. as afore Rom. 14. 
Note.  Is it not blasphemy to abuse his name as a● 13. for to colour injustice as at before, O● Presbyters, and Independents of the Clergy for your own end▪ be not treacherous to the State, it suits not to Religion, Reason nor moralities, it preacheth you irreligious Arthests, yea inhuman: m●● S●●us your Sovereign be sacrificed to your pride a 〈◊〉 and covetousness? 
Queries.  1 May not the Scot keep the King for a Ca●●er and seem to reverence in all external postures, ●o ●●●●des, and in writings on purpose to keep up his opinion, and S●● tha● so they may instate themselves under its umbrage, a●● mak● us conceive it real, 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 besieged, and besotted too.  yet all their own dictating; to these, or those, ou● good Cousins, or our peoples, etc. 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 goodness, if they have so much goodness.  
If the Scots stay and keep our Towns and Garrisons, 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 State's 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 quiet in that particular, and not only save, but strengthen the Kingdom, 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 Christ's will, so policy of State, reason and humane Justice, Rom. 14 it procures peace and quietness 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 paleness on the Turkish Moon.  
An universal Classic beauty and conformity which is pleasing and delightful to the eye will be wanting; but its better to dispense with beauty, then burn for it; better is safety than curiosity, deformity will displease, but safety will make satisfaction; besides mere Errors may not be remedied with a greater Error; yea, and sin 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 which are weaker or wicked,  the Woman of Tekoa was crafty; but my Lord the King is as an Angel 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 always 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 less express them. We choose therefore to render ourselves with silence, as best; because lest troublesome, and so desire to be conceived grateful to the uttermost of Conception, etc.  
Next we humbly and hearty implore by all that's justly prevalent with man▪ in Justice to hear us, as you are just men, or rather Justice itself, from whom as a Fountain should run in rivulets and vei●e● in a diffusive, and contributive way, the influence of Justice: First, to yours in these: next to our chief Sovereign Salus populi: next to each individual; Keep we humbly beseech you our rights of Kinghood, and Priesthood, & overthrow them not for Rites▪ etc. Take heed of Templum Domini, so in Nomino Domini, etc. 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 endanger it not under those Notions of Reformation.  
The Clergy hearing of this Petition, and fearing to be outed, petitioned and humbled themselves to the State by Prosopeia as followeth:  
Right Honourable, etc.  
We first give thanks and acknowledgements, according to the tenor of the Author aforesaid, as most comprehensive, and least troublesome.  
Next we acknowledge our weakness, and wickedness, that some of us see not; and who do, will not see their usurpation & invasion of our Mr. Priests rights; yea, their Kinghood by endeavouring to be Judges; And as so, what is it we would not have brought within the Circuit ●f Jurisdiction, and give in verdict on our si●e: We want not will, but power, longer to contest in Argument, and that we now comply is not of ingenuity bu● necessity.  
We deny n●t, but it might be our policy to gain the City on our s●de, and see them against the Independent our Brothers (could our stomaches stoop to call them so) under t●e fine notions of God's Honour, ●ooting out Se●●s, Templum D●mini, Religion, etc. things ver● taking with the religious, and devout, yet ignorant, and unprincipled, and simple, as not armed with Ser●ent no suspicion. So might it be also ●urponcie, to set the City against the State, by such & such suggestions, strengthening them further with he pretences of love; so o● their honour & privileges, &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, than the aforesaid sweet notions pretences & suggestions, etc. might ●erve to induce the C●●y to side ●t with ●inon to bring in his Trojan Horse to subdue our and their adversary's, &c. which also might serve, our turn being served, to subdue the City it ●el●, lest they should tu●● our adversaries', when they see our treacheries; f●r what is it to some of us, whom we can ruinated, so we can raise our ●elves. Yea, we den● not, bu● we might d● a● also with Si●on to ●b●er and joab; it's intercoursively with b●●●ty under the aforesaid notions suggestions and pretences, w●t the succession's of all sweet blandishments, salutes, and embracements, &c a● how dost my b●other, etc. o● w●ich ●he Cit● not being circumspect, might be sm●●●nde● t●●●rib, and die like a tool, &c We●●●re rely wholly at your ●e●ci●s; ●or w●ck ●●w ●ot what to pleadable do all excuse this Author's Discovery, confessing it ours by enforcement, And do●n ●a●e if he have any thing ●he to imp●●● for ●hen universal good to which w● have been very m●●rious that he will do it, And we humbly beseech ●ou Honours to command him thereto, i● he shall be an● way neglective; ●nd thus with our humbl● submission, yea with a total subduing our ●●ves v●●●est not only your Petitioners for favour, which we have much need of considering our guilt, but we acknowledge ourselves 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 Kingdom.  
The Author being circularly ingenious and Zealous of the common good hath complied 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 clear, as is a Diaphane Mirror, which discovers clearly the natural Countenance in each vein, limb, etc.  
And now oh thou honourable City, of whom I am a Member, it's my Love, care and zeal hath begot these cautions; be zealous, yet show it not, take heed of those pretences of God's Honour, etc. mistake not the highest Principle (especially in competition) is Humane safety; and God makes it his Honour, the next is justice,— pass by some seeming affronts (which may be are none,) rather than ruin yourselves and yours by an uncertain righting of them, concentrize with the State, and the State with you,— If you love the State and Estates,— Do your best to rectify them, ruin them not, nor yourselves; I expect Love and Protection from you for thus cautioning;— Silence is betraying, etc.  
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 yourselves over your Kings?— Doth not this Preach you Athists, and Hypocrites? You will Atheism the whole Kingdom, who look not to your words, but your works, not your Pretences, but intentions;— Again, know you not, the State of the State,— is it not the whole Kingdom, each Individual, etc. I can prove it is: Are you so Stately, you cannot yield them their State? Your Postures are not Prime Priests, for that's each Familists due: You are only the Deputy-Priests to each Individual, who paying you, you are their Servants; and sits not each of those individuals self, and Prime Priests in your Statehouse by their State-contract?— Oh Heavens, will you Lo●d it over your Lords; I profess, 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 turn not your Native Country into a G●lgotha, an Aceldama, etc.— Affront not, nor endeavour 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 think you are both abram's, which is the reason you do it not, humble your selus to the State, your Masters, as your Master-Priests, and beseech them to pardon you, and give way to each of you,— cautioned as at 1. and pray to God the very thoughts of your hearts may be forgiven you, for you are in, etc.  
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 fare of value, Thee Sufferance ought to be, till the State be in Safety; enforcing being not only injust, but endangering also to the State, the said Sects (so called) being the main Protectors of it; for who fight for Liberty, fight resolvedly,— and Masculinely; and suppose the State settled, yet then convincement, persuasion, etc. is the only 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 Pathetic it, and then I have done.  
I am as low as man can be, and be, but might I be raised from thence, and enthroned in the midst of heaven; and have the Earth for my footstool, and the burnished rays of the Sun thrown about me for my robe, my Temples crowned with wreathes of Stars, my hand Sceptured like Jove, and myself inpowered with Omnipotency,— In short, could I be godded, to the height of Poetical Fixion, yet would I not inhuman myself to arrive thereto, nor decline the Ingenuity, the integrity nor dictates of Nature, nor raze one man's life, to raise myself, and this of nature, as a Gentile, how then, if Religion be added; I confess, Prisons and pains beyond Power might enforce, beyond what all pleasures can do: here I am jealous, in the other, I am knowingly resolved.  
To say how I have been tempted to side it, and how adventurous against all opposers, I forbear; 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 fantastical honours, or rather dishonours, (had we honourable understanding, for it only gains the opinions of fools, such fools are we,) I would not, I say, for such phantasms and momentaries beslave and vassalize my Posterity to immense Tyranny, and unbounded folly; Nor that my own heart should tell me, I am a Knave, or Fool, etc. bribed by momentary means dishonourable Honours, Preferments, Offices, etc. Or that my steward, my Deputy,— should thus fall out with his Lord.  
Nor would I turn Traitor to my trust, and so a Rogue, hateful to God and man, and the off-scowring of the world.  
But Promises, flatteries, insinuations, hopes of great, Titles, and means, Offices, How dost, my Brother etc. have smit the reputations of many under the Fift rib, etc. so they are dead, or like to die like fools.  
Oh what language shall I use? For I cannot find men to deliver myself to; Oh, as we would do as we would be done to; how condemn, and exclaim we at those, for treacherous and base, that fail us in our just Trusts and engagements,— Doth not our hearts also, as david's, say to us, We also are the men.  
Oh English, Let not the world cry shame on us, nor jeer us for the aforesaids.  
Let not after Ages, and our Posterities curse us, and that it may not Proverbialize, as foolish as base, as treacherous, as rooguish, as evil as an Englishman.  
Let's stand on true Honour, and aquire Noble Fames, and Names, by quieting ourselves like men, and let after ages, and our Posterities Bless us; let's not be as afore, a byword, a jeer, etc. to all the Nations of the world, and now I have done, etc.   

POSTSCRIPT.  
Quere. NOw the Scots have got the King amongst them, if they may not make use of his Name, Person, Hand, seal, Letters, Messages, Proclamations, etc. To deceive and delude the People; as if his Acts, and all may be their own: Also they may Summon Towns, Forts, Castles, in his Name, yet for themselves: So may they hostilely enter the Kingdom, and use his presence and Name to colour it: Under his Name may he pretended the Settling of Religion, a firm Peace, so all for God's Honour, and our Service, etc. Maintaining Liberties and Privileges, and delivery from all Taxes, Payments, etc. 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 fools, to deceive, and conquer them, and then jeer them: These may be seconded with Protestations, Invocations, Execrations, etc. to gain belief. This they may do; though this we hope they'll not do: and we hope the People by this, are lessened, not to give ear unto any such flatterers, etc. not Protestations, should they be; Nor sell their Birthrights for a mess of Portage: Nor take up Arms, as if for the King, when if i● came to that, it's to King the Scots, under the colour of his Name, Kings of England, and to make the English their slaves: What then will become of our Peers, and Priests, or any, for all their fine Promises, and hopes, if any be.— I will be for thee, as for thy Father, etc. Kym,— Kam,— &c— How dost my Brother?— etc.— we hope otherwise then as afore; yet Wisdom allows to cast the worst, and provide, for 〈…〉 they on their side, etc.  
Queries in case that either Law, or Vote of the Lords should not be for the present safety and we ●e of the Kingdom.  
MUst the nicety of the Law, or the ceremony of Votes, endanger or destroy the People? Is not the Law the People's creature, made for the Universal 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 general 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 Laws and Lords fall before thei● Sovereign the People, as Dagon did before the Ark, rather than the People perish.  
3. Is it not highest Treason, to Vote whatsoever is either destructive to the People's safety, or not to Vote at all, or not in due season, whatsoever is not for their public safety and weal?  
4. Though the Persian law was unalterable by the King, was it so by the State, for the State? If so, were they not rathe● F●●les than S●●tists? For my part, if it come to Saving, I will not Dispute, 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 d●rest thou, O sheepish, (o●●ather ●●●●●sh) man, prefer a wicked or corrupt law, (or the execution of thine own wicked passion) before the precious life of any one, much less of thousands.  
FINIS.