Knaves and Fools IN FOLIO.  
Discovered, and then Advised, that once at the last they will grow both wise and honest.  
Or, A Means to undeceive, and so to beget a right understanding and judgement throughout the three Kingdoms, hitherto deluded by the aforesaids.  
Dedicated with all respectiveness both for discovery and caution against the aforesaids, to all the wise and honest of the three Nations, whom we highly prise and honour, especially the Honourable City of London, whose goodness, piety, easy betrust, and credulity of such unworthies, hath been too much wrought upon and abused by depraved Politicians of all sorts.  
In which Tract is showed the wickedness of the one side in their several pretences, and the weakness on the other side, in being through too much credulity surprised and circumvented by such pretenders, who intent not what they pretend; but have their own self-ends to compass under such pretexts.— Conceived very useful to be taken knowledge of, by all sorts whatsoever. For that we hope the Reader will find himself fully satisfied thereby, which may probably much check, if not totally break the neck of this Uncivil Civil War.  The deaf Adder will not hear, charm thou never so wisely, nor will fools brayed in mortars, forsake their follies. But rebuke a wise man and he will love thee,— whereas a fool rebuked will hate thee. 
The Contents of the Book are in the next Page.  
LONDON; Printed by M. Simmons for R. H. In Queens-head-Alley. 1648.   

The Contents of the Book in general are about divers errors and mistakes of the people concerning the Kingdom, the Parliament, the King, and lastly themselves in particular, fully cleared, and all, or most of their Objections answered.  
The several particular Contents are as followeth.  

1. THat the State at large is King, and the King so called is but its Steward or highest Officer; also not selfly highest, but made so by the favour of the people, in opposition to particulars, not the general, see Sect. 46. 58, 59  
2. That the welfare of the same State in Peace, Justice, and safety, etc. is the end of the said Steward and Officer, and so is it the Highest power and so King and Sovereign of all Deputy-powers whatsoever, etc. see 46 58 59  
3. The people's error in their vast acceptation of the title, King of England, etc. cleared at Sect. 63. the margin also. So concerning his Deuce or Rights any way, as the Crown, Throne, Sceptre, etc. see 53 ●'th margin, so all of 58.  
4. The people's unjust Objections and Exceptions against the Parliament answered, and their just ones complied too, and provided for, at 29. 30. 47, 48. to 56, 57 As for Royalists and Malignants in special. See 55.  
5. That the Parliament (as they say) hath wronged them more than the King: and that they are as very slaves as the King can or will make them, etc. see the next afore: so also in full, sect. 71.  
6. Till the King come home (as they say) no Peace nor settlement will be. Answered at— 72.  
7. Their mistakes and errors about the Treaty; also the wicked policy of some to deceive the simple about the same, discovered: see Sect. 21. and Isewhere.  
8. That they, (as they say) fight for the Kingdom and themselves, and not against, etc. In fight for the King against the Parliament; also that they ought to fight for the King's Rights, Deuce, & cs. the Covenant likewise binding tbem thereto.— 73.  
9 They fight against the Parliament as wronger's of the King and themselves, etc. 74.  
10. Concerning Religion, so Independents and Sects, the people's mistakes and exceptions about them, cleared, sect. 54. see the margin also.  
11. Divers Queries concerning Treason, Rebellion, and disobedience, in relation to the State at large, the Parliament, the King, and the Army; also concerning sideing with, or against any of them, or newtralizing, usefully resolved, satisfied, and cleared, from sect. 59 to 63.  
12. An addition of some Queries or Particulars more concerning the next aforesaid Subject, set down, because omitted there, as at sect. 65, 66, 67.  
13. The title King not rightly translated from any Language: see sect. 63. all the margin.  
14. Also who are Murderers and Thiefs in this War; who not, see sect. 68, 69.  
15. An application to the Parliament, at sect. 64.  
16. Another to London, at sect. 63.    

TO THE READER.  
Courteous Reader,  
IF our Adversaries writ all, or any thing, and we nothing at all, the conquering Sword will be conquered by the Pen; so also, Justice, Piety, and Purity by pravities— It may not be, which rather than it shall, we the meanest of many, have in love to justice, and integrity, for the common good of this our distracted and almost destroyed Nation, adventured the combat: For we expect rather wicked (though weak Sophistical, and brangling) oppositions, than a genuine Reply, or Compliance.  
So rest I thine, S. H.   

GOod Reader, our earnest desire to give full satisfaction, hath enlarged the Margin, which I pray thee fail not to read, lest thou come short of our intention,— thine instruction—   

Knaves & Fools In Folio Discovered and advised.  
SECTION I.  
I Always took Men for Men, till now of late; and now I find them Fiends, and Monsters, and withal monstrous Fools: Monsters they are, as murdering men like themselves, and in murdering themselves also, by in enforcing others defensively to kill them; which in the inforcer, is murder, in the enforced killing: I say, unjust offenders or defenders, are murderers: But the just offender, or defender, may kill, but cannot murder.  
2. But to the point, There is a crew of 
* Lunsford, Langdale, Goring the Monopolist, Culpepper, Hopton, Glenham. etc. Under the Kings, the Princes, or Duke's names, (which the silly people idolatrize) they proclaim, summon, or demand Forts, Towers, Towns, Castles, etc. And bribe for them, writ letters, give commissions, and all is for themselves, etc. Will the Lords of their own yield them up to the treacherous Steward, their right and might, & c?  crafty knaves and traitors lately returned into the Kingdom, who formerly pretended the King, but intended themselves only; so politicly to deceive the people, they made use of the King's name to draw the people on their side, who thought they fought for the King, but it was to raise the fortunes of these fellows, by raising themselves. And thus those crafty knaves caused the poor ignorant sottish people to murder one another to make themselves great; for which the Fools were jeered by these Knaves, etc. And withal these Knaves applauded and magnified themselves for this their act of gullery and knavery.  
3. The same persons are now come again to act the second, yet 
The Scot will also gull fools under the same pretences, and then beaver's must veil Bonnets to Blew-caps.  the same part or Tragedy, to the same Tune, under the same pretences for the King, Liberties, Laws, etc. But it's for the same end of selfeinvestment and advancement, as afore unto their own, and above their own if they can.  
4. For they (Demetrius-like) care not a Rush for Diana: so, nor they for the King, but to King themselves. Or, as the one lived by making silver Shrines, and these by Shrines of Silver.  
5. For what's the King, or Diana to either of them, but as conducing?  
6. What mad fools are all sorts to be so guled, and led by the nose, and jeeted at for their folly? to think these Rakeshames, who fought against the Kingdom, as before, under pretence for the King, (a fine piece of 
* As against the Kingdom, the King's King, etc.  treason) yet all to bring about their own ends, as to advance themselves over the Kingdom, and King it both over it and the King; yet show the King to the people. Who but fools, I say, can think these fight for the King, etc. and not for themselves? And how agrees it with the duty of faithfulness to the Kingdom (their Mother) to fight for the King her servant (did they truly so) against it 
See to it ye fools what you do, they have no commission from the King, nor can the King give Commission,— would he give it.  or her, and so against their own also, in conclusion.  
7. Is it possible? Can Libertines settle the Liberties of others? or the irreligious Religion? Can the godless be for God? Can contraries concentrize? etc.  
8. Their return now, is but to serve their own turn, though their pretences be as afore: It's only, I say, to cause the people (under colour as for the King, Religion, and Liberties) to aid them (to the murdering of one another) to help them to their lands, live and 
Do fools, do, spoil your grain, and so your gain, by rampant horsemen. Sowed you to reap so? Do, send them money and means to enable them to take away your means, etc.  means, as also their preferments, offices, Monopolies again, etc.  
9 Fools that you are, besides the aforesaids, it's also to conquer you by yourselves, by your follies, etc. As by your ignorance, credulity, and easy betrust, and then to rule over you as conquerors, and put all on the King, as if only his do; for which they are hypocritically sorry, but cannot help it, though they be the only helpers and hurters, as having power, but not wit, but wilfulness.  
10. You have fought against them formerly for the kingdom, and yourselves; as, for your Religion and Liberties, etc. Why fight you for such as fought against you, and you against them in the foresaids? and they have still the same intentions you fools, see you not your folly? Will not braying in a mortar make you leave it, and grow wise? I see you have no other eyes but eyes, &c,  
11. The King fought against you in the same particulars, and you against him by way of defence, for yourselves. He fights still, yet more covertly and cunningly, against you, for the same ends; and by you, to end you, and begin himself anew.  
12. Why fight you not against him, as afore? Or why fought you against him before? Or why, of all why's, fight you now for him, or on his side, against yourselves, and your posterities? Sure you are besides yourselves, that you thus side not with yourselves, but against, etc.  
13. Fools of all sorts, what think you? Will not the King and 
Are not those Clergymen, so all sorts traitors, that betray their country so? Are they not murderers that give way to the people's murdering for their own ends; how then to plot all? etc.  these Traitors, these Prevaricators, etc. be revenged on all sorts, Presbyters as Independents, Layicks as Clergymen, for outing him the Viceroy, and these his vicious Royalists, and his pragmatical Prelates? Do Presbyter, do, flatter thyself, as Agag, the fear of death is past: But know (young man) for all this, thou shalt come to judgement; and as thy sword hath made many a woman childless, so shall thy mother be chidlesse this day— Precipitation waits on prostraters, etc.  
14. And you Citizens, as civilly and demurely as you look, it will not do, you have had a finger in the pie, etc. It's you moneyed the Armies, and the Scots against the King: so against the Prelates, and that Faction; it will fraction you, if ever they come to be whole again: they may 
* Come in, my Lord, come in: but for I this Jael drives the nail into his Temples.  smile on you, and you may (Agag-like) flatter and befool yourselves with the fear of death is past; but be sure they will smite you under the fifth rib.  
15. And what can you expect from such Leaders and Commanders as aforesaid, but to be led like slaves, or beasts, and commanded like fools? What are the Citizens as very fools as the fool? For shame, learn wit and wisdom, or suffer like wiseacres, etc.  
16. For my part, I did never see such adventurous fools in all my life, that will hazard Life, Liberties, and Religion, etc. on bare words; of the woordy, of irreligious Rakeshames, that helped to perjure it in the North, and call God to witness it, that they intended no such thing as raising of Arms, though raising of Arms was their only intention.  
17. Words and Mottoes for God, Religion, etc. are but words, and words are made of lettetrs, and yet letters are lets to the 
* Opinion pinions up judgement.  understanding of many, when they look at them, and not to things, to realties, etc.  
18. You fools of all sorts, Is it nothing to engage Life, Liberty and Religion on bare words of such Recreants? What, for nothing? Are the aforesaids things of no value? In other matters you will not trust the Trusty without security, no not with trivials, and will you trust the trustless with life, Religion, livelihood, and liberties? You fools, why engage you, or think to engage, before they engage sufficient security, that these things (they having victorized) you shall have without any intrusions to your hurt or confusion, etc. You Calves, will you go like Oxen to the slaughter, or like Fools to the stocks with laughter? etc.  
19 Well, the King they will have home, I that they will, and so 
Note. If he come in a conqueror, there is no law but lust, no lives, liberties, religion, or estates, but ad placitum. Then the Militia his, he will master all at his pleasure; with the Navy he will bring in Foreigners to force all, and he will garrison all Countries with his Faction, and enforce the Countries to pay for the rods that must whip them. And he and his Queen will jeer, scorn, and insult over the foolish English, and make them work to maintain their revelling, etc. He will also disarm all, & only Arm his party: Then will he do with you, so yours, to take your Sons and Daughters, your Fields and Vineyards as he pleaseth.  will you: more knaves and fools are you both. Nay, are you not mad men as well as fools? Will you have him home without cautions and security from him and them, against his and their beslaving you? If you bring him home like a Conqueror, it's you the Conquerors are conquered, and leave your posterities slaves, and capable of cursing you their foolish fathers, etc. I have told you before, and now tell you again, They pretend the King only to draw you on, but only intent themselves, etc.  
20. Was Kent never conquered hitherto? And shall their follies now foil and conquer them? Fools, be wise for shame, know and be certain, 
See Sect. 44. if fit to treat with. So Sect. 46. Is not the Kingdom Lord & King, etc. See Sect. 46. Is it for the honour of the guiltless Lord to treat with his guilty servant? I am abashed at its baseness, etc.  that you be secured (and that not with words, for they are wind) of safe and just conditions before you entertain him, that so you and your posterities may live free, according to your birthrights, and not as slaves. Remember the Northern protestations and oaths broken, being so solemnly taken at his coronation; do they not crown all for fools that trust any further then groundedly secured?  
21. To treat with, is the pretence, but the intention is to make use of the ignorant and giddy-brained idolatrizing people, to throng in threans and multitudes to him, and so overpower themselves and theirs; yea, the whole kingdom with their weight and levity. He will then scorn to treat or entreat, but will entreat all his opposers as his deposers. How think you fools? will that be? Surely to your not being; when it will be too late to help either yourselves or your posterities, etc.  
22 Oh but the Citizens, no, nor the Countries, will not fight against Kent, Essex, nor any the Countries, they will rather fight for them, etc. But know they what's for them? — See Sect. 24, 27, 33.  
23. What, are the grave Citizens such fools, what if against Kent or Essex be for them, however for the kngdome: how then, I say?  
24. Is all Kent or Essex, or the Countries thus befooled? I cannot think it; but admit so, we ought be against them in all unjustness or endangering to themselves or the kingdom; and in being against, we are for. Fools know, it's not words, or expressions, or oculars define, but things, natures, intentions, intrinsiques, and occults.  
25. We ought also to be for ourselves, and ours in safety and justice, so for the kingdom, and that first of all, though against the Countries, if so it were; but so it is not, but for them. Also— etc.  
But Kent and the Countries promise well in such and such particulars as appears by their petition and its Comment. The Comment speaks commendably, and better than the Petition, what then? These are but words, who shall secure us, that, that is their intentions only? May it not be to insinuate, and so by degrees (in the interim) to gather company to side with them, and stave off all opposers: for who would not side with, and who will oppose such petitioners, such Commenters, if their aims reached not beyond their words and promises?  
26. And therefore yet again, who but fools would side with them, etc. such and such being their Leaders, Heads and Commanders? and who but Fools, Knaves, or both, would not oppose them, having such petitionary commands, and prostrating Commanders,— except they change their Commanders, so their commands and demands, of forcibly bringing in the King; they are not to be communed with, but commined rather, etc.  
27. If you will not be against the Countries, but for them, then open their understandings by discovering the adversaries cunning pretences and deceits, and the error of some particulars in their petitions, 
Let the righteous smite me, and it shall be a kindness: let him reprove, and it shall be an excellent oil.  etc. Oppose them in this sense, for their own and the kingdom's good. Better are the rebukes of a friend, than the kisses of an enemy.  
28. Blandishments blind fools, but friendly checks open the eyes of the wise.— But who is so faithful to give them, or so wise to accept of them?  
29. Well, but the Parliament hath abused you and them, etc. as you object and except; but admit so, so now you will not comply to them any longer, but defy, etc. What then? Will you right you self the wrong way? Will you out of the Frying pan into the fire? Is not pinching better than flaying? etc. But know fools, the Parliament is forced for necessity and policy sake, to do many things they would nor, and deny many things they would grant, and to conceal many discoverables, because time is not yet for them: and you are brainless, ignorant, opinionated, and wilful withal; and so not able to bear or digest them, though for your good, such is your badness.  
30 Hath the Parliament wronged you? Admit so, what then? will you accept therefore not righting at all, nor any right things from them? Sure in not complying to you in your preposterous pretended treaty with the King, intended fiding with him to enslave yourselves and your posterities, and the whole kingdom; they have righted you, and complied to you, in that they have not complied to you for your destructions, by murders, loss of friends, husbands, parents, children, also in that they would preserve your grain, your fruit on the ground, which the rampant horses would have ground to powder for you, and against you, etc.  
31. In short, be wise at last, suspect and search into the pretences of your suggesters and prompters of such petitions, they have their own ends, not yours, except your ending. Remember what your Commanders are, and their ends, etc. many their Officers are for plunder, and what's yours, more than for you, etc. Clergymen are many of them great cheaters of the people for their own ends, urging (Demetrius like) Diana, Diana; so they the King, God, Religion, Liberties, and against the Parliament, but all is for you to fight to force them under the ground aforesaid, till you are groundless, etc.  
32. Enforce not the Parliament by importunities, (as Phaeton did Phoebus) for the guidance of the Sun's Chariot; it's beyond your management, keep in your orbs and spheres of understanding and reaches, lest you be outreached, yea lest you outreach yourselves, which is soon done by reachlesnesse and ignorance, etc.  
33. But yet again, the City will not fight against the Country, lest the Countries combine against them. A fine pretence and a foolish fear, because the greater fear should fear away the less. As for aiding, or being against, what is so, see before at Sect. 27. Inform them well, and you shall form them anew, and they shall find it's for them. Am I against my father, or am I not rather for him, if in his error, wilfulness, or passion, he were ready to perpetrate murder, or treason, etc. if I disarm and withstand him, judge yourselves, do not I save him? So the designed object also from destruction, etc.  
34. There's no such for's, as such againsts, etc.  
35. And why rather fear you not this greater fear, that for want of aiding the Army against (as you say) but I say for the Countries against the Goreans, and all disloyal treacherous Royalists) why cast you not? I say, the Army may be cast, and the Royalists remain victors, where are you then? when the whole kingdom (out of weakness some, out of wickedness other some, shall overwhelm you like an inundation or deluge, who shall then check them from giving you check-meat by plunderings and massacres, and what not? etc.  
36. But these adverse youngsters will politicly pretend, they only intent to stand on their guard, and to defend, not offend, and fools like themselves, think this is very fair, as foul as it is; but may it not be to ingratiate themselves into the opinion of weaklings; why, they are honest men, defence is according to Nature, and Reason's law: but may they not intent also by this to make us secure & improvident on purpose to surprise us? may it not be to gain time to multiply their multitudes ad infinitum, and then overpower and finite us? Is it wisdom in war to believe suggestions? Doth not Nature and reason teach us also to secure ourselves? And how shall that be, but by dissipating them at first, not suffering them to body or numerous it. The nature and malignity of their petition, the nature, & composition of the leaders and the led, shows that their glistering pretences are not gold (though gilded) but lead; their words, expressions, and postures, shows their intended prostration of us, etc. though we know also they will by these courses prostrate themselves and their own in conclusion; who offends them, so, as such offensive defence need be? Doth not their arming enforce arming? Doth not their universal violence (as they will have the King home fas aut nefas) import them virulent? and what may be presaged from such depraveds, but pravities? much more may be inferred from the contents of their discontented petition; so from the leaders and the led, so from their words, expressions, and postures; but comprehensive understandings will save us the labour, and incomprehensive or wilful ones, will make us labour in vain, etc.  
37. Lastly, comes 
* Sinon, a sly fellow, a Grecian traitor Scotes, darkness,— Clandestiner. Idam,  Sinon, or Scotos, the Scot, or the Clandestiner, he comes mouthing it, Breach of Covenant, breach of Covenant. It's queried, In what? He bawls out, Oh Templum Domini, Templum Domini, Religion, the Kirk, God's honour, worship, service, suffer insufferables, Sects also must be diffected, and his King erected in his rights, etc. and our State dejected, or else all is not right, etc.  
38. But oh the hypocritical villainy of this cheating world, Religion, with the rest aforesaid, are made the Bawds to all villainy; Oh shame to all such Atheistical, inhuman, and barbarous Barbarians, for they care not for Religion nor the rest, a rush, but as religious oculars are conducing to their occults— their Clandestines, etc. their ends are our end and the beginnings of themselves; it's plunder, the milk and the honey, and the clusters of our Canaan Grapes they gape after; yet our fools are foiled with these follies, and herein also to trust the trustless, with Life, Liberty, and Lands, on any terms, their security being only a few— pious— pretences, which possesses with a security like to that of foolish Lakish, a reckless City,— and so a City soon wracked, etc.  
39 Well, well, we have broken the Covenant about Religion, How trow? Why, we Presbyter it not? Answ. Nor should we as qualified, for it's contrary to God's word, so to the covenant which enjoins the nearest to God's word, which Presbytery as qualified is not, as qualified it may, so we except against our excepters, and require their compliance, etc. But doth the covenant allow to invade? and that also without covention or conviction? etc. in what conventicle was this Doctrine forged, trow? etc.  
40. Surely if the Covenant be strictly seen into, we shall be forced to call our Clandestiner to an account, that we may see into Sinon, or the Trojan horse, etc.  
41. His next reason of invasion, is the King's erection, & our State's dejection: That is, the Scots own Kinging it over us, under pretence of the King,— a fine piece of gullery.  
42. Well, how proves the Scot we have broke this Covenant? oh well enough, well enough. It's so indeed, if his ill enough be well enough. Thus he proves it, we are to maintain His Majesty in all his Might and Mightiness; Is not this proof sufficient? are we not gone by this? Well, thus we yet recover ourselves; Doth not the Scot deal Divel-like? For the Devil saith to Christ, cast thyself down; yet thou shalt not be cast, for God hath promised that the Angels shall secure thee, etc. But oh, Sir Sinon, Satan leaves out (in his or thy ways) So our Clandestiner (Devill-like) deviates the King's Highway, which is,— as the King continues us in our Religion and Rights, etc. How now Clandestiner, is this done? how is it then, we are undone? For what means all the yell and bleat over the Kingdom, etc. Of infinites, for murders, massacres, and undo? etc. How doth Sinon, or our Senate, or our Synod: so our City, yea all the Cities and Countries in England; yea each Individual answer this. I am at a stand, etc. yet I will stand to it. Had the Covenant been absolute, oh Scot, it had been so much the more desolate, like thyself that urgest it. For to 
Is not the covenanting to protect bloodshedders, bloodshedding in the Covenanters & protecters? sure it is, or nothing is sure. What had Saul done to lose the Kingdom, etc. oh consider,— can or do his finites parallel our infinites. Are dumb Divines of God? O profitless Prophets.  covenant to protect him in all his greatness, who by thy own confession is guilty of infinites of bloodshed, I ask thee? What are intentional bloody, and knowing bloodshedders, and that of Infinites, contrary to oath and betrust? are they not mighty Mrs and Trs? Resolve my weak judgement, and scrupulous conscience, for so thou art bound in conscience to do. Did not the Prophets of old say, Thou art the man. And again, thou hast done foolishly; therefore the Lord (that is Justice) hath rend away thy Kingdom from thee. Thou David hast slain Vriah, & drabed his wife— retaliation shall retaliate, the sword for the sword, and thy ten Wives for his one, and that occulalry for thy occults, etc. So shall justice also retaliate a Jezabel, though a Queen, for a Naboth, though a Naball. For as the Dogs licked the blood of Naboth, so shall they that of Jezabel.  
43. To except against us for this quereing and alleging Scripture to satisfy our scrupulous conscience, is against Scripture and Religion, and so against God: and what's that but irreligion and atheism, and what are such but such, etc.  
44. But our Covenant is first both in place and worth, also absolute in rendering and in nature, for rights of Kingdom and Parliament; if conscience you make as you urge and pretend, why then do you so unconscionably invade the Rights of either, for the unrighteous? Your own position as afore, the King's guiltiness allows not his erection to the prostration of both States. Again, the King's supportment in his height and privileges, are but respective, and so of no respect, if forfeited. Consider, can respectives both in nature & in rendering answer to absolutes in both? being forfeited also as afore, etc.  
45. Oh English, oh Scot, oh all sorts, consider, what fell on the Jewish Nation for that their 12. Tribes did not call Saul to an account for some trivial wrong done to a paltry Pagan City; did not 3. years of famine fall on them, because saul's plottings for their destruction, and the blood he shed was not answered for. Sure Saul would not punish himself; who then but the 12. Tribes should have done it? which, cause they did not, they are punished till Saul's 7. sons, expiated for all, and so retaliated satisfaction in being hanged up by the Gibeonites; which City demanded Justice, and petitioned not for saul's supportance against justice, much less for his honour & greatness. Oh wise-headed Gibeonites,— oh foolish and giddi-brained English, oh depraved Scot, etc.  
46. Thus much for Land men; let's now see if Seamen have more wit, or more honesty, so have any thing to say to this business. Oh madness, there's nothing but weaknesses or wickednesses in this world; for Seamen say the same, and so Land and Sea and Aire, are I think nothing but air. Well, I will land the Seamen, and refer them for 
We say as much for the Army, if you will not help them for their own sakes, yet help them for the Kingdom's sake, your King: if the end of Governors be King of all Governors.  what I have said to the Land-men, and so let them go. For I resolve on brevity; for to say again what I have said, is to present you with Coleworts twice sodde, only hints, the Reader cannot do less than comment. I conclude then, is it not madness and folly, if the Parliament have offended you, or you are offended with it, you will (like Will: Somers) strike who ever is next you. Is it not Treason to strike at the Kingdom, which is the King King and yours? If you know it not, are you not weak? If you know, yet will not know, are you not wicked? Is it not a striking against the Kingdom, not to strike its strikers, or to bring in its Viceroy to strike and conquer it? but you neither see, nor intent any such thing; ah weakness, etc. Your intentions we know not, but your actions portend no less; will you King the Viceroy above the Roy? Is a people for a King, or a King for a people? Whether is the means or the end King? whether is physic or health King? If the Parlaiment have wronged you, right yourselves in a fair way, so as you may not wrong the Kingdom, like a foolish fellow; who saith, the Mr. of the ship hath wronged him, and to revenge himself, will drown the ship, that he may drown his Master, though withal he drown himself and all the rest in it, etc.  
47. It may be I have suffered by the Parliament as much as any; what then? I will not (Will: Somers-like) strike my next man or any, much less my Lord and King the Kingdom; no, I will suffer again and again, yea to death, yea death itself, rather than endanger or be the death of my Lord. I scorn to Traitor or Rebel it so: so I will not oppose my wronger's, to the wronging of my Lord; yea I will help them to the righting of him, etc. And if I cannot right myself without wronging my Lord, I will never be righted, yet count I am right, etc.  
48. Oh but some will newtralize it, and not take part with either, but defend against both; or if they offend any, it shall be the State who 
Are not these Traitoes to K. Salus?  have offended them, etc. But are these say for Seniors, for sage, wise, and grave Governors, or for any? If you travel, and some of the foremost of your company are set on by thiefs and rogues, etc. will you newtralize it? Are not those Thiefs and Murderers that oppose not Thiefs and Murderers to their power? For by not helping, you help to rob and kill, the robbed and killed, etc.  
49. What if your Parents and Masters, under whose roof you live, so own duties to them answerably; If these were set on, will you newtralize also, and only sefly defend? is not this murder and theft, as afore, if they miscarry: so is it not treason in nature and reason to Parents and Pay masters, or Maintainers, to whom you are engaged in all faithfulness and loyalty, and so to leave them, will you to them turn loyalists and treacherous?  
50. Again, if they are conquered, are not you yourselves conquered? they help you as well as themselves: and doth not retaliation and relation, so duty and reason, say the same concerning you?  
51. Know you not oh weaklings, that you are more engaged to the Kingdom than any child or servant can be to his Father or Master; For parents and children are parted oft times you see to take the Kingdom's part, to part it from dangerous encounters.  
52. Sure, in a journey I will help my enemy, how then him who is not mine: but I am his, and malign him I know not why nor wherefore; for he hath done me no hurt, nor will, but much good, had I the goodness to acknowledge it. Doth he not help me, and fight for me, in fight for himself; yet for want of help may be conquered, and then the conquest of me is more probable and easy. Well fool, fight 
The maligned Army.  for thy enemy (if so) that's engaged on thy side, and side with him that he may be thy friend; fight then for thy friend, whose enemy thou art, etc. that he may continue thy friend. But yet if thou be'st so malicious, thou wilt not fight for either, fight yet with them, though not for them, yet for thyself and thy Father and Mr. in company, etc.  
53. Thus fight with, or for Parliament and Army, though they be 
So the Kingdom.  thy enemies, or thou art theirs, according to the premises, apply and save me the replication.— Fight with, or for them, as it conduceth to the Kingdom.  
54. But the Army is a company of Sectaries, Independents, etc. Truly thou knowest not well what thou sayest, if well and wisely examined what a Sectarist is: so, nor an Independent; nor will I now engage to 
In the Prelate's time they were puritans, men of tender consciences, etc.— faithful to death.  tell thee: but be it as thou sayest, yet thou sayest nothing to the purpose. Oh madness; what's this to thee in this case? one hath thrown down Baal's altar, Ergo, Gideon the son of Joash must die: but the wiser Joash answered those fools, if 
* Show Baal's order, or leave your bawling,- show us the same of God, etc.—  Baal be a God, and be offended, he will right himself. Sure if the Mahometan Turk were faithful to our State, and would fight to deliver it, I would fight with him 
a Sectarists & Independents so called, have saved the king doom & City, for none else would, etc.  and for him: and own we not him also thanks, honour, and reward? Different religions, nor irreligion, quit not humanity and justice.  
God by Rom. 14. enjoins them to be Sectaries and Independents, till convinced, and joys in it, if in sincerity; see and be satisfied. Why condemnest and judgest thou him 
b Let each one be persuaded in his own conscience,— note it in his own,- not any others.— If the doubter be damned,- force not the doubter, lest thou damn him & thyself. Is it nothing to condemn & damn? ? he is God's servant, not thine; Thou shalt not answer for him, therefore be answered: and suffer him to Independent it, as well as he thee to Presbyter it, is it not just? Thou unjust one, who denies him this liberty?— yet will't licentiate, etc. Promulgators against fundamentals, I am against:— but yet reservedly, — to hold, none can withhold: so I am against prophaners and blasphemers! what wouldst thou more? Know weaklings, know that the beauty of sincerity and justice, love, peace, and humanity; though accompanied with errors in Religion, not against: so also with many ocular deformities and seeming giddinesses, and fooleries — are preferable before a forced and ignorant Classicke, beauty, and order, etc. without sincerity or any the rest aforesaid, etc.— why— art thou against— what God is for?  
55. But are not such Royalists, so, all sorts under what notion soever, Traitors, Murderers, thiefs, etc. that fight against themselves and their posterities, and against the Kingdom, their Sovereign, etc. under pretence, as for its Steward, the King, etc. Doth not shame and infamy attend them, besides base slavery? to them and theirs, etc. And though you be offended at the Parliament; yet why against yourselves and yours, and the Kingdom? and yet why also against the Parliament? you say they have taken your estates, etc.— Oh fools, have you neither wit nor honesty to reason wisely and rightly? Fool know, they act but secondarily, also justly and enforcedly; Is it not the King and your 
This is spoken only to Malignants who have forfeited all.  selves by the Scots own say, (for all they seem to stand so for the King) who have plundered you of your estates by turns, and now you would turn it upon the State. Why charge you not the King as do his own Countrymen? Doth not the scot charge him as the Original cause of all the blood shed, etc. in the 3. Nations, know its a Nation of Divines thus charge him, discharge him if thou canst. If he be the first cause, thou art the second, for seconding him against both States, the large and contract, Kingdom and Parliament:— so the Parliament: justly for thy treachery to the whole, and in behalf of it, did force from 
* Shall a murderer condemn the Judge or Executioner for taking life or estate? whereas himself is the condemner & executioner of himself by them.  thee but part of thy estate, to help to secure what thou wouldst have betrayed; whereas thou hast forfeited all, yea, life also. Fool, or Knave, or both, art thou not engaged to them for thy life, and the remainder of thy estate, all being at their command (considering how forfeited) in behalf of the Kingdom thy Sovereign? Learn wisdom and honesty henceforward to acknowledge what's right, and their goodness to one so unrighteous, and make amends for future, by dedicating thy life and estate to the State, for the State, etc. Fight against the Stewards, yea all Stewards for thy Sovereign, the Kingdom, thy King, etc.  
56. But many are desperate; for the Parliament (as they say) hath abused them, and oppressed them more than ever the King did, and they are as very slaves under them, as the King can make them,— and yet they have been as faithful and deserving of the Parliament as can be; having ventured limbs, life, liberty & estate,— also, such and so much wages is due to them, but not a penny can they get, though they, so their wives and children are ready to famish; also they are contemned, slighted, & vilified, etc. If it be so as afore, it's a hard and urging case, etc. For men are but men, not Gods, etc. It becomes not the fountain of Justice to send out such foul streams; nor to be the cause of such floods of tears, nor of rending and tearing complaints, etc. Yet here answer thee, as at Sect. 47. whether repair for satisfaction,— and implore them to do as they would be done by.  
58. If the rising of the people be not from some of the grounds following. 
Quaere.  As first, The licentiat reading of lying Ballets and books to defame the State and the Army, and so to incense the people against both— also to divide the people amongst themselves,— which is most infamous— in so famous a Citiie, to suffer such insufferables,— and implies, as if they fided with such base ones— against both States— which is not only great weakness, but wickedness also,— may they be accepted for Protecters of Parliament and Kingdom,— which prostrate both as afore?  
Another thing that befools the people— and so cause them ●o rise against— Parliament and Army— yea themselves and theirs is, Ignorance of the King's state, degree and condition, etc. and an opinion of him beyond what is, etc. which we intent to resolve by Queries in due season; only one or two instances here, etc.— under the notion (King) and other titles of sacred Majesty, etc.— They are besotted to an Idolatrizing, as if rahter a God than a man.— Also as if all were his own selfely— cause King relates not, as doth Steward, which sends to a Lord; 
See sect. 46. where the end of Kings is K. as justice, safety, peace, etc. of the people, etc.  whereas all his Titles, Glories, Crown, Throne, Sceptre, etc.— are the States at large, and his only by way of steward-ship and Deputiship; As are the Sword, Cap of Maintenance, so train of Officers, the Cities, not the Majors.  
This ignorance, crafty knaves (especially depraved Clergymen, and men of lost fortunes make use of, to incite the people for their own ends, as at Sect. 6. and 8.— But our loyalty to our Lord Salus enjoins a plain discovery of all particulars concerning him, to prevent (if it were possible) murders, massacres, etc.—  
Quaere, if it be not treachery, not to treat hereof? or to entreat amiss 
Quaere.  the entreater thereof, etc.  
The Parliament and people's rights also are not known, which cleared, would clear all, etc. and make all clear up, etc.  
Pressures from Parliament (as said to be) incite also, so want of justice, etc. the remedies known, the cure may be easy, if care be.  
The bounds of obedience, so of Treason and rebellion (not by lawless law only, but) by law rational and so binding, are not known, and so the ignorant are bound to their good behaviour against all good behaviour, etc.  
59 Is this or that treason, etc. against the K. Steward of the kingdom, 
Queries concerning rebellion and treason: so of disobedience.  as selfly considered? (so much in every man's mouth) or not rather, as he relates to the State at large, his Lord, so it's for his Lord's sake, not his.  
Quaere also, If it be not as he continues in his sphere of government, or 
Quaere. The State at large.  rather in the execution of government, according to the will of his* Lord expressed in his Laws,— so in all faithfulness to him, etc.  
Quaere.— If out of his sphere he be not a private man, etc. so not obeyable, but resistable, etc. St. Paul, I knew him not to be Gods high Priest. 
Quaere.  Why? Because his actions were below his place as a Judge. Ignorant he could not be, that he was the high Priest, etc.  
60. If to raise Arms against the kingdom's Army, the Kingdom being King, by Sect. 46. if it be not treason? the said Army continuing 
Quaere.  faithful to the kingdom, in its defence, is it not to take up Arms against the kingdom itself?  
61. If an abusing the Army, it continuing faithful before, be not an affront to the Kingdom which is King?  
62. If newtralizing, that is, not helping, siding, and taking part 
Quaere.  with the Army against the Kingdom's enemies, be not treason to the kingdom? how then to take part against it? to suppress or enslave it, by raising Forces of their own Faction, to keep it under,— or to leave the Kingdom naked to self insurrections, or foreign invasions, etc.— also to have brought the King forcibly home, to have born out, and coloured all their designs, &c— inforcing,— etc.  
If it be not lawful to make the foresaid queries, and the like, without 
Quaere.  querelous inquisitions and exceptions?  
63. Oh thou City of London, so all the Cities and Countries of England 
Application.  etc. yea each individual man therein, read reason, and call to mind, as thus, These Rakeshames that pretend the King, intent themselves, and are the same that fought against us as afore, to enslave us, and we against them for our liberties, etc. why expended we our blood and means? What, to yield and entertain them at the last? Much better might we have yielded at first, and spared all, then now at the last;— seeing also by our affronts, their revenge is aggravated to the uttermost, even to the nullifying our Religion, and enforcing upon us a Regiment, or imperious government under its name; so our lives, liberties, and estates are gone, and we are in their hands like Rogues and Galleyslaves. 
* King of England— etc. befools— fools— the wise have eyes.— Lord Mayor of London— etc. Are they any any more than Titles?— Is not each one's life, land, liberty, and estate his own by Law and Nature? It's only the highest Title of honour allowed by the State,— So Prince of Wales, Earl of Essex, etc.  As for the King we now understand ourselves better than before, he is by Sect. 58. the kingdom's Steward, the peoples and kingdom's welfare, (as the end of Kings and all Governors) is Lord and King. He hath also forfeited all by his faithlesness to his Lord— he is to the kingdom, as is the Lord Mayor to the City, and no more, chief Deputy Governors both of them, yet not by any selfness, but as in favour conferred on, by and for the State, the City. 
† The Lord Mayor is by R●x King of the City, in respect of all subordinate Rulers: 32 Kings, that is, Lieutenant Governors of City's, Joshua conquered on this side Jordan. May the Mayor take up Arms against the City, or rob them by Sea or Land, or rebel and traitor them, or burn their houses? etc. And must the Citizens for all that, petition, entreat, and treat with their abusive treacherous servant? etc. Is not the Mayor a traitor, a rebel, for so doing? Apply them, etc. Rex. is Ruler, not King— So by Rex all are Kings, or none are— etc. It's falsely translated Ki●g● or applied only to one more than another: the word will not bear any thing but Ruler, yet that will hardly be ruled; nor will the Hebrew or Greek bear the translation (King) at all, etc. Why then to these more than others? Ruler is also unruly,— so not right, as too selfly — Steward sends to a Lord, etc.  May the Mayor master the City? will the Citizen's side with him against themselves?— hath he any commission to kill, rob, rape? etc.  
As for the Parliament and Army, if they have wronged us, yet will not we wrong the kingdom to right ourselves of them,— but let's help them all we can; if not for themselves, yet for ourselves, so ours, etc. Yet, why not the Army for themselves also, seeing they have done us no hurt? Neutrality will nullify us in our Religion, Liberties and Lives; we have experience of their trustiness: and we have experience (except we want sense) of the perfidiousness and treachery of the other Armies, they are generally Atheists, their commanders men of no Religion, only politic pretenders to deceive: their actions and designs define them as afore.— As for the Army if Sectaries, if Independents, etc. yet we know not well, if so, because the true definition of either is not agreed on. However, what is it to us? If faithful to us and the State, it's to God, not to us. They suffer us to Presbyter it; Justice requires, we suffer them to Independent it. Destroyer's of Fundamentals, so Blasphemers, they allow not of, often declared by them— Thus qualified, how is it we allow not of, them? seeing God himself doth, by Rom. 14. Well, let's weigh all aforesaid, and let's immediately send them all the help we can, if not for their sakes, yet for our own, and ours, and the Kingdoms, to set a period to these troubles, etc. For if the adverse Army have the better, we have the worst of it. We are politicly called Fomenters of War: we must be wise, and not fear words, we must foment, (if foment they call it) that is, we must stir up and second defensively, against such offenders, who would surprise us, by preventing resistance; by such aspersions they foment all they can, by raising the Countries, to raise them, to the Country's razing. If we foment not just defence against their unjust offence, we are great ofders.  
In short, let's not traitor it to our King the Kingdom, nor to the Parliament, nor the Army, wherein they continue faithful, etc. so nor to ourselves, nor ours: but now before we part, resolve, to dissolve these fomenters, these achan's, these troubles of Israel, etc. And let's learn to bear (till we know how to help it) lesser injuries from Parliament and Army, if so ' rather then the great, intolerable, the inexpressables from the other side, etc. and consider, and do not we ourselves foment our own miseries? there was likelihood of a period before this, but we cry out of Parliament and Army, for not settling the kingdom, and that they do nothing thus long, when as we ourselves breed and 
* In that Some amongst us in plotting against the State, the Army and Independents, so called,— and inviting in the Scots— also fiding it with the Roy and his Royalists, etc.- Lastly, to force home the King, under pretence of a Treaty.  increase new work, new troubles to them and ourselves.  
And now, Oh State Representative, a word or two to you, and I have done, only to mind and hint you, for more (sure) I need not do, if you be noble minded, generous and genuine; but if contrary, as ignoble, etc. What shall be done to set you right? I tax not, but preventively caution; Remember the universal, natural, rational precept, Do as you would be done to, etc. Is not this enough to Naturalists, Moralists, Gentiles? How then, if Christianity be added? Shall it add nothing? If deducted, less you cannot be, and be men, etc. Statues you may be, but not Statute-makers— except as afore.— Would you be abused, or treacherized with in the least of your trusts? Surely no; then do not so; Would you not traitor and skellom, and base fellow, that fellow that should so abuse you in the meanest betrust? etc. If so, infer, 
* Which you may lose in a moment, cause you are momentary. Also, are they of moment, like your honour, fame, so the love and welfare of your friends and posteririties, & your quitting them from slavery? Consider, etc.  what's due in just retaliation for failing in the greatest betrusts mortality is capable of? as of Life, Livelihood, Liberties and Religion, etc. See to it, O see to it, I speak only to the guilty, if any be: blemish not, nor bespot your Honours— by treacherous aspersions, etc. though many be laid upon you, never the like on any Parliament before, and that without control— or commination, yet let it not be justly. Remember the love of the people in choosing you, so of their great hopes and joy in your faithfulness; forfeit them not, we entreat you, but free your free choosers, so all your friends, so your own posterities, that they may bless you in future times, and your names and remembrances may be famous for ever; else, infamy for ever attends you: so the cries and curses of your choosers, so of your children and posterities, so of all your friends and kindred, yea of the whole kingdom or people your true King, who made you what you are, and commissioned you, etc. but not to commit them, etc. On beslave not, nor vassalage your Lords, to any their Stewards. Consider and digest what I say, and digress not, etc.—  
O let not any insinuations, flatteries, hopes, promises, 
* Or in your power to keep, as to give, etc. I add to the aforesaid cautions, nor let envy, hate, malice, or revenge— to— or against any,— hurt the General, quit thyself if thou canst, if not, reserve it till thou canst not offend.  preferments, or dishonourable honours circumvent you, and so beg●t contempt and jeering from your circumventers. Is there any thing so comfortable and cheering, as a clear conscience, even as a moralist, etc. None can give you, or prefer you, but you must first enable them by giving to, and preferring them; reserve rather than give to such, to receive again, and so to be beholden, and give thanks for what's your * own. But what are such givers and receivers— also— receivers, again, from such; given to, givers? etc.— of what also is neither the givers nor receivers own but their Lords, the Kingdoms, their King? What I say, are such, etc. etc. but &c.— Oh consider, consider, etc. and comply to justice, equity, and all honourable things. Honour your selves by your wisdoms and fidelity, as you have done, which prefer as more noble, and withal immortal, in that it shall live when you are dead— before all other base and by-ends— which shall when you are gone, infamous you; and leave a base and sordid stench of you, to all eternity, etc.— Give foreign State's cause to honour you, and make not yourselves a jeering stock to the whole world, till it come to a proverb, As ill as an Englishman,— as base as a Britain, etc.  
How wisely and ably did the Holland State quit themselves of their Tyrannous King, & continue faithful to the people that followed them, and govern them with peace and love, cause with justice, protection and safety? Sure the same ways would have had the same effects with us. What shall I say? It's with the latest, but not too late, if this you will do. Inform the people aright of their own rights, yours and their Viceroys, when at the rightest,— also as now, postured, qualified, and conditioned with all kind of wrong do, to a most righteous people to him; Why spare you, or fear you to speak? May, yea, doth it not betray us? If we have, do, and must venture our lives, what is't (if just and right, and withal conducing) shall silence us? Had Hester been silent, where 
O let not one woman put down so many men for courage & faithfulness, etc. being also not so engaged as are you.  bad she and hers been? You have fought against, and dare you not speak, nor give way to speak against, in what's just,— also when it is for the Kingdom and the people, etc. Conducingly, give way, and you shall find men will speak out. Justice and your engagements, the Kingdom's welfare, and to prevent its illfare, claims this at your hands, and we dare, however, quaere, if it be not treachery to the Kingdom, the people in general (our General or King, etc.) Not to allow the exhibiting of the aforesaids, as conducing to their delivery, etc. the children are come to the birth, give strength to bring forth? Now we have done, and deliver up what is said, with ourselves, to the judgement of the ingenuous. And the blessing of God be with you, etc.  
DIXI.   

Postscripts.  
THis Book lying by me some time after it was written (by reason of some hindrances) it hath now furthered itself with the addition of some second thoughts, I hope very conducing as to the general,— so to particulars, etc.—  
Is not treason, the betraying of just trusts and engagements? Is not 
Quaere again. Of Treasons.  that of a Kingdom the greatest trust? Are not all sorts engaged to the Kingdom, before the Steward, or any? Nay, are they engaged to the Steward at all, but for the Kingdom's sake? And is not their failing it alone (how then in siding with the Steward, or any against it) the greatest treason?  
What is it then in the Steward most engaged by oath, betrust, and allowance, not only to fail or neglect, but to endeavour his uttermost against his Lord in the highest degree?  
False Trusts, Oaths, etc. to fail for true and just ones, is not treason, but faithfulness and justice,— as, to fail the Steward in behalf of his Lord.—  
If it be not treason to prefer any selfe-end, or any one, as the Steward 
Quaere.  called King, or his sons called Prince or Duke, or any one, or any thing whatsoever, yea though it be Religion, God's worship, or Service, as called, or indeed, etc. before the general good, to its sufferance,— cause it's King and Sovereign, and God himself prefers it before the aforesaids,— ●s I will have mercy before Sacrifice, etc.— the Sabbath is for man,— in humanity's, etc.  
Traitors (however smiled on) are smit with contempt as the basest of men, and are not trusted of their Trusters', but in cases of necessity, and that with much fear and jealousy, etc.  
See to this all sorts, from the the Throne to Threshold,— it imbaseth the best: See to it, I say, Parliaments, Kings, Princes, Peers, Priests, etc. the corruption of the best is worst of all.  
66. Oaths, Covenants, etc. in behalf of the Steward, against his Lord 
Of Oaths, Covenants, etc.  the kingdom, binds not, all sorts are bound to break them, except they will bind themselves to be Traitors, Murderers, and Thiefs.  
67. Rebellion is to resist just Governors in their just Governments, 
Rebellion.  disobedience is the same: else it's none.  
Quaere. If the most engaged Governors, or Stewards, that affront their Lords Salus, and his Laws, and their ends of Government, Justice, and Protection, be not the greatest Rebels?— Oft-times they rebel first and most, and yet tax the faithful to their Lord, for Rebels, cause they side not with them in their rebellion against their Lord.  
Will the Steward urge his Lords servants to keep false Oaths and Trusts to him against his Lord, and yet he makes no reckoning of true ones? Sure he, by unjustly accusing of them, he justly accuseth himself much more.  
68 Murder is without just cause to kill, or nor to save if we can— what 
Murder.  is it then in the most engaged Stewards to save and protect— yet contrarily to murder, or endeavour the murdering of their Lord Salus, and his faithful servants,— cause they will not side with them against their Lord, etc.  
What is't also in the servants that side with them against their Lord to ruinated him,— so his faithful servants, is it not murder as well as treason?  
The justly enforced to kill, either in defence of their Lord Salus, or of themselves, though they kill, I say,— yet they murder not, etc.  
69. Hath the same definition or bounds that murder hath, the unjust 
Theft & Robbery, Of War.  sides taking is theft, the other is none.  
The name and countenance of war quits not, nor qualifies it from murder and theft on the unjust side,— it aggravates rather by its continuance— and violent perpetrations,— also as done with defiance, and a high hand, openly, etc. as if justifiable, as also by the Steward against his Lord, etc.  
Application. 70. See to the aforesaid definitions of Treason, Murder, Theft, and Rebellion, etc. all sorts,— both States, the King, Princes, & Dukes, so called, yea Peers— Priests, and Prelates.— So all Countries and Cities, etc. 
Names. Titles, etc. of Kings, Princes, etc. with the rest, altar not natures:— but engagements make the aforesaids more unnatural and greater Treasons, Thefts, Murders, etc.  yea, each individual, and apply as cause i●, and for future,— let it lessen thee to lessen the aforesaid offenders, etc.  
71. Well, but the King wronged them not, as hath done, and doth the Parliament, nor can they be greater slaves to the King, than 
Object.  the Parliament makes of them,— etc.— by imprisonment, by plunderings and contempts, etc.  
I answer, If it be the objection of Malignants and Royalists, see then in part to Sect. 55. in special,— in general to 47. 
Answer.   
If it be the good deserving and faithful party that complains— see to Sect. 56. so 47. and for full satisfaction as followeth. 
Yet all sorts by the Scots position, may charge their sufferings originally on the King.   
Each one forgets what the King did, so what they are freed from,— being only taken up with their present sufferings, of which they are most sensible,— also they mind not, or call not to mind what the King intended to do,— the which I hope when I have minded them of, they will be of another mind, etc.  
Hast thou forgot the infinite Monopolies, as of Soap, Tobacco,— Pins, Leather, Wines, etc. and indeed what not,— also the ten shillings 
Scarce any commodity exempted, & all in time would have come under the Monopolists. But all this is forgot.  a piece for the needless freedom, called the new Corporation, etc. and the rest of which were coming on ad infinitum.— And amongst the rest Pole and Ship-money as Capitals? Was it nothing to quit thee of the charge, attendance, trouble and vexation, etc. one way or other, to an undoing thee in thy estate, and in the peace of thy mind, etc. By the Staring Star-chamber, and the High-Commission, etc. What sayest thou to the vexations suits, troubles, and attendance at Doctor's Commons, twixt the Parson and thy person, about trivials,— as Holiday's keeping, or not,— besides infinites more, which I need not stand to name.  
Did not the Court of Wards keep watch and ward over thee? Now thou mayst do as much by it, etc.  
Hast thou forgot the Germane Horsemen, projected for thy projection and perpetual inslavement, and not for a present defence, as are ours. The Spanish Navy had the same intention, and had done the deed, if 
Note. All these purposely, intentionally,— not enforced thereto. Hurrying it in the popular streets in their popular Chariots & stateliness.  the Hollanders had not undone it, etc.— Privy-Seales for money,- and the prison for nonpayment thereof, oppressed the able and rich circularly,— etc. And all these not for thy just and necessitated defence, but for thy offence, as on purpose to raise a stock, a Magazine of money & means from thyself, to provide Scorpions to whip thee. So manacles and Fetters for a Turkish inslavement, also to support (him that should be) thy protector, in all Revellings, Maskings, Pleasures, Plays and Delights, etc. by the ruin of thee and thine,— whilst thou and thine thus oppressed, are pining and languishing with grief and pressures, etc.  
Now for the Parliament, let's see what they have done to thee:— admit much amiss, yet believe the Scots in this, that the King (the Kingdom's Steward) is cause of all: for if he had not done the aforesaids, these after necessitated do by them had never been done— So when thou accusest them, thou dost implicitly accuse the accuser and misuser of them and th●e, as the original cause of all.  
Is It not the aforesaid do of his— by the Scots own saying— that hath been the cause of all these Wars, Bloodshed, Loss of Estates, Plunderings, 
●olland pays excise without exception  loss of trade,— So excise, etc. that thou so exceptest against?  
Lay it then where it should be, and not upon the immediate ocular, instrumental, enforced Afflicters of thee,— to whom no question it's an affliction, thus to afflict thee, etc.  
Is not thy Lawyer, Councillor, and Attorney enforced ofttimes to undo thee with charges and expenses against thy offending adversary? who will have the Cloak from thy back, and next thy suit, yea thy 
The spirited man chooseth to yield to this, rather than to his— insulting adversary.  shirt, and so strip thee to nakedness if thou defendest not,— another keeps back, or lays claim to thy Land, and estate, and will unstate thee, if thou defendest not.— Yea also it may be, though thou defendest,— his might will outright thee, and the expenses may exceed the principal, that it had been better to have yielded at first.— But who knows the issue of things? It may be thou mightest on easy terms have recovered all, of others, then, others have done so.— Adventures must be adventured on, or else we must give up our rights, as our Cloaks and Clothes, etc. to each unrighteous challenger, which not spirited man can yield to.— Adventure we not our lives, and all we have, on dare, challenges, and abuses, rather than be outbraved and insulted over? A stomachful resistance and defence is an honour, and it oft prevents offences, etc.  
Thus by the Scots own saying, the King's offence hath enforced the Parliaments and thy defence; and that defence, these expenses, pressures, and undo, etc.  
But thou wilt yet say, the Parliament hath oppressed and abused thee beyond a just and necessitated defence;— Be it so, this yet justifies not thy unfaithfulness to thy Lord the Kingdom, if his Stewards contrary to his will (who provided them for thy protection, and to do thee justice) abuse thee,— right thyself of the Steward as thou canst, without wronging thy Lord;— see for further satisfaction at Sect. 47.  
But oh you fountains of justice,— let your honours, your fames,— and your names be more precious, and blemish them not by such proceed, but for this; see in full at Sect. 64. 56. etc.  
But now last of all, I have met with a list of their extravagancies, enormities, etc. as great offices, places, incomes, etc.— as Colonels in the War,— keepers of Towns, Cities, Castles,— Houses, Parks, and Forests:— Also great advancements by Bishop's Lands,— and lastly by depraved injustice, oppression, corruption, and bribery, etc. These last are justly exceptable against, if high and heinous, etc.— Trivials must not be too much pressed— or censured:— thou canst not Angelize men. David— that man of men— bid — Mephibosheth— and Ziba divide the Land,— whereas the whole was Mephibosheths, etc.— But let's examine the other;— which before I do, I will place thee (their accuser) in their places,— cause by reflection— thy accusation will be the better judged of, etc.— Lets now see how thou canst come off, etc.  
Admit the Offices, etc. places— beforenamed, so the keeping of Castles, Towns, Towers and Forts,— were in thy disposure by— consent of the Kingdom— as— are many places in the hands of each Lord Major, 
By custom and consent of the City. — etc.— but in special in the hands of the King, when time was,— it's not then— a power usurped so fare as conferred— by consent, by way of betrust— etc.— Doth not nature— and reason first accommodate one's self— and theirs— as nearest, before remotes— provided they supply those places with — persons— faithful, and each way fitting.— If this they fail of, they are faulty,— for they ought prefer the universal, in justice,— safety,— and rights,— before selfe-ends that are not right.— Said not Solomon to his Queen, thou shalt have sons to make Rulers over all Lands?— Did not Eli and Samuel make their son's Priests— and Judges,— and they might— had they been right; why should not honour— pleasure— and profit— be theirs, seeing conferred on them (provided universally improved) as upon, or to others.— Who is't, that having— friends,— kindred, or children,— would not do the like?— as— for the adventurous and faithful in the Wars,— they are worthy of it,— so are the States, if they— would improve themselves worthy for the universal.— Is not his Excellency the Lord Fairfax— so Lieutenant General Cromwell— worthy of their conferred honours— and remembrances?— Nature, reason,— justice,— and policy of State, enjoin honours— and rewards— to all deservers, 
Men are men, and need encouragement, etc. — and the State as Judges ought to consider of it, and perform accordingly to all,— and I would they did;— no State, no Prince, but does, will, may, yea ought to do it, etc.  
But what if we now parallel or discrimen the Parliaments and Kings actions? etc.  
Those of the King— what he did,— and that not of necessity, etc.— 
Note. Went he not against Scotl. with force to have settled Episcopacy, etc.  but of a high hand— and with intention, etc.— projecting the utter beslavement of the people or Kingdom,— and to have also— ruined Religion,— and only allowed some Compliments and Ceremonials, which he would have called Religion— to have deceived weaklings therewith.— They are I say apparent at Sect. 71. to F: Those of the Parliament at Sect. 71— from F: to 72.  
The Parliaments actions are not originally-intentionally, or volunrily , etc.— but contrarily— enforcedly, for the universal; so thy particular defence, and so fare is just and approvable, and of thee to be approved of,— what's beyond I disapprove, but it's not easily apparent what they are:— but this remember,— that both of thy enforced suffering,— so of thy unjust suffering by them, the Scots make the King the original cause of all,— sc— by his still continued,— offensive, contending 
Note.  for the command of thy life, liberty, estate, and religion, etc. 
Rememher the Instance before in a Law suit, and answer thy s●lfe.  He is at this instant, the cause of defence,— and so of thy pressures in expenses, fears— and enforcements— etc. which by the Scots account— thou oughtest put on his account, and not on the enforced defensive State— except thou and thine wouldst be unstated for ever.  
But this I dare adventure on— in behalf of the Parliament,— that could they quit themselves of being offended,— and assailed on the King side— that so all clouds were over, and the Coast— clear, and the Heavens serene— they would make— thou, thine,— and the whole Kingdom absolute freemen,— both in lives,— eestates, liberties— 
It conduceth to their honour, end, & betrust,- so to the happiness of their posterity, kindred, & friends, etc.  and religion.— As for Religion, if they— allow liberty— of conscience, which in conscience— they ought, by Rom. 14. to allow us, let each be persuaded in his own conscience, etc. so by many other places is allowable, with the cautions at Sect. 54. Thou hast no cause to except at what God accepts, except thou wilt except against him.— Is't not fair (thou excepter) that thou shalt enjoy thy liberty — to Presbyter it? etc. Wilt not thou retaliate,— and allow— as thou art allowed?  
From the parallel of Parliament and King aforesaid, thou mayst gather, thou art as was the Israelites ' twixt — Solomon— and Rehoboam, Solomon had used them hardly,— but Rehoboham projected to prostrate them, to bow and bend them, so as to make them pliant to his tyranny,— he would whip with Scorpions,— and his little finger— should be more oppressing than his Father's whole body.— Is it not so 'twixt Parliament and King? the Parliament have enforcedly oppressed thee,— and so fare is just on their side,— and must as a fore, be charged on the K. not them:— but their voluntaries are like those of solomon's,— the 
See the K. at Sect. 71. to F. Parliament Sect. 71. at F.  Kings are like the Intentionalls of Rehoboam.— Admit both sides— cannot be avoided,— is it not wisdom to lessen our enemies,— and wisely— take part with the lesser,— to overthrow the greater?— which alone we cannot do; which done, we have but— one enemy, as solomon's— hard usages to contend with.— Consider what I have said, and be wise,— 'twixt Solomon,— and Rehoboam you may be ruined,— if you side with both:— so if you side it strongliest with Rehoboam, 
The K. fetcheth in Scots & Foreigners against us. — you fide with your ruin also:— but break Rehoboam to pieces,— and my life for thine we shall all piece— together again— in peace and plenty, etc.  
This lastly remember, the Parliament hath quit thee from all, as at 71. E. to F, etc. is it nothing?— But what did the King ever do for thee, show if thou canst?  
It's yet objected,— no peace or settlement will be till the King come 
72. Object. — home and be settled.—  
It's 'cause thy brain and wit is unsettled,— and 'cause knaves and 
Answer.  fools— suggest severals to thee, out of which thy weakness cannot wind:— but of what nature soever thy thoughts are, or their suggestions be— see to the contents of the particulars,— and so to their answer— and call to mind— all other particulars in this book not referred to.— Help to settle it by sideing with Solomon against Rehoboam,— as thou hast read in the instances foregoing,— for thyself (if not for theirs—) so for the Kingdom, etc. which is thy King, etc. How wouldst thou have him come home;— what like a Conqueror? If so, thou art a slave according to— Sect. 71. E. to F. See more under treaty, and take heed he conquer you not by yielding, that may be won by smiles and wiles, which could not be by force and blows.  
— Yet again, thou sayest, thou fightest for the Kingdom, thyself, and 
73. Object.  thine,— in fight with,— and for the King against the Parliament; also that by Covenant, etc. thou oughtest to fight for the King, his Rights and Deuce, etc.  
What thy intentions are— I know not, but thy actions in fight 
Answer.  for the King, etc. are absolutely against the Kingdom, thyself, and thine, see 71. to F. etc. See also the discrimen 'twixt Parliament and King, see at Sect. 71. O. to 72.  
For the Covenant,— thou art mistaken, — it's for the King respectively— see Sect. 42. to 44.— and for the Kingdom the Parliament, 
See Covenant the 3. itself.  so each particular as thyself and thine, so each one, — its absolute, see Sect. 44.  
Thou yet wilt fight against the Parliament as wronger's of the Kingdom, 
Ob. 74.  the King, thyself and thine?  
Truly— I cannot see how they can wrong the King, what ever they 
Answ. If by the Scots sayings he be guilty of the blood shed in the 3. Nations, it's well near 3. or 400000. lives, are they not so many murthers?-for one Nabal— a jezabel: how then?  do to him,— hath he not forfeited all?-hath he not only— wronged,— but sought the ruin of all?— what saith lex talionis to this?— I am silent,— be thou judge,— can the end do the means any wrong,— to use it any way for its conducement, no juster and better way being?— By this argument, if thou oughtest fight against them as wronger's of him, which they are not,— why then not against the King, which is so in the highest degree, and that of his King, as at Sect. 71. to F. Why also not for them against him, by the argument at Sect. 71. O. to 72.—  
I have been large, cause I would meet with all objections,—- and exceptions,— and so satisfy circularly,— which I hope I have done,- and 
75.  so I conclude with invocation and application as followeth.—  
I do then implore all sorts, even from the highest to the lowest,—- as the most honourable Senate and City,— and the Worthies of the Synod:— so all Countries, Cities, Townes-and Villages; yea each Individual,— remember and consider what I have said, and refresh memory by review of the Contents,— all your scruples— (except you will find or make knots in bul-rushes) are satisfied and cleared,— you may tush, pish, slght,— and wrangle,— but answer you cannot,— so must of necessity— contend against the light of nature, reason— and justice,— and what are such,— & c?— newtralize not, as it conduceth to the universal,— but help Parliament and Army, and so yourselves— against the King the Kingdom's Steward— & servant,- so any other, & c. much more 
Let not Judge Ienkin's book, nor any such deceive you, it savours of much weakness, or wickedness, or both,— It's easily answered had we leisure.  take heed,- you take not up Arms against Parliament, or Army,- or any that is faithful to— his, & your King, the Kingdom, in behalf of the Kingdom's Steward or any, etc.  
Land-men,— Seamen,— so all sorts of either— defame not your names, and so your posterities-with the aspersions of treacheries,- rebellions,- murders,- robberies, and rapes 
a As any these things are acted, etc. , etc. For all are guilty in the aforesaids'- that-neutralize it in King Salus behalf, much more that rise against— King Salus, etc. Take heed of the depraved of the Clergy 
b Those that are good of them I honour. , who define the aforesaids amiss in behalf of the King?— also of their crying up, great is Darius and Diana,— 'cause they— (as the Demetrians) live by— one or both— it's their own ends they aim at,- & neither King Darius, nor the Goddess Diana— they care for, but as conducing, etc.  
The same ends they have to deceive the devoutly religious,— but unprincipled, 
So the devout yet iggnorant noble women were stirred up against Paul under pious pretences. — as Templum Domini— the Church: so God's Ministers, likewise Religion,— Gods— honour,— worship,— service, but define all these amiss,— so outing of all but themselves, as Sects, Independents, etc. but it may be, cannot, or will not describe a right what are Sects— outable,— but for this see to Sect. 54. and be satisfied.  
Their-suggestions-are not their ends,— their ends are to end— all their opposers, and non-complyers under those pretences-of Sects, Independents, Separatists, etc. that come not under them,- 'cause they lose the Sovereignty over them,— and the salary of their means.  
It is strongly conjectured, were it not for these sufferings, by their separation,- they would suffer them with silence, etc. would the State confer on them 2. or 300. l. a year certain, to officiate,- etc. you should find all these winds & storms allayed, and they'd be calmed,- when they see the confluence of their auditory conferred nothing,- nor the others declining them lost them not any thing, etc.  
Consider, oh consider then, and do as did the Israelites in case of 
76.  the Levites,- delay not, free yourselves immediately,- and right your wronged King Salus, against the treacherous, perfidious,- hypocritical, irreligous-Scot 
* Where are the wits of our wits, and wise ones, are they— seers— that see nothing? thinks any one the wily pretending Scot— will come in for any one's end but his own? will he raise the King, but to be raised by him? will he not confluent with numbers, having two garrison Towns for his inlets,— truly he designs to undermine— and bring the English to canvesse breeches,— and wooden shoes— etc. :- so all others,- under what name and title soever,- settle the Kingdom,— so yourselves, in an assured-safety,— justice, peace, and rights. I say delay not, ob State,— oh Army,- and City,— consider 
Discover the Scotch treachery to all the Countries— cause it to be read in Churches.  how to raise all Countries (under apparent and just grounds)- as one man (for present dispatch of these troubles) against the Scot, so all other enemies, and lie not lingering under languishing and disquieting uncertainties,- be not befooled, with Letters and Declarations— from any,— know you not who,- and what they are?— Know you not also that the Traitors, Hopton,- so the rest, may thus write, and the other must put too his hand and seal,— be it one, be it all, it's all to no purpose-with the wise and knowing, etc. I may infinite it, but this is enough, if any thing will serve.  
Only Reader I find it a common error, that many Zealots eager of the common good,- spend themselves for it,- so many continued useful books are writ,- and by the Athenian Readers eagerly read over,- that done, he hath done with the book,- and there's an end of all. It's also (cause little) pamphleted, & under that notion, slighted, so it serves him not for any use,— no not when he hath most use of it, as being lost,— also lost to his memory: so that if he be tray●ered or rebelled,- etc. he know not their bounds,— so is bound hand and foot.—  
Few also inform their children— or friends, so that in a moment ignorance— betrays all sorts;— whereas the wise, that they may not be surprised,— would read, to remember— and dispose of, so— as may be always in a readiness to redress the errors of ignorance, etc.— Let this Memento admonish thee for future,— and I have my desire, if thou hast the benefit, which is the end of my writing, etc.  
Nay Reader, over shoes, over boots,— if thou wilt excuse method, 
77. — thou shalt have matter (which is more material) in its stead.— We could methodise also, would time allow us; but It will not, so we must as we may.— A few miscellanies more, and I have done,— with things that have, and if not looked to, will undo us.— 
78. Pity & compassion.   
Pity & compassion are most human passions, yet oft the most inhuman, cause not manlily managed; cannot we pity? but we must precipitate the 
* All for one. 'Cause its called pity, & complemented with seeming, circumvents judgement.  universe— for urius?— this is more cruel than cruelty itself,— but its unnatural names and occulers, deceive our occults and understandings, etc. The present obvious object is most possessing to the dispossessing of all the absents.—  
I have heard of one that hath been charged with the bloodshed of 3. Nations,— which may amount to some 2. or 300000.— of the people his Creators— & c.?— This Officer being also further engaged by oath and betrust to protect them— yet in cold blood, projected 
To Command all that was theirs.  their prostration, that he might out them of their lives at his pleasure.  
Yet this offending Officer— seeming sorrowful (yet not for his sins, for he goes on,— but) at some respective suffering, for positively it's none,— except great attendance and a plentiful Table be a suffering, etc.— But he seems moved I say at his ill condition,— not at his ill conditions, and its like in a cruel pity, to procure his enlargement, and the people's confinement.  
But can the engaged (by choice, oath, betrust, love, and relations) to do Justice, and right? do this to their loving choosers? Doth not the Covenant also bind our State and the Scot, so all to maintain the Kingdom's rights? and what are they, — but justice,— and satisfaction; what can,— for what cannot be satisfied for?— Is not the innocency— and honour of the Nation— a-Right? why should any thing be done to its dishonour:— so the States.— Will the State unstate us of all?— is it done like a State?  
Did,— or could he sorrow and repent it were well:— but it's no 
Murdered.  satisfaction.— Considering the infinites, finited by him,— and his engagements as afore to the contrary,— as to protect, etc.  
If each not so engaged— should murder one, and then suffer some 
Those were not their brother's keepers as was he.  restraints, or suppose repent, must this procure their enlargement,— then let's all murther-one-by-one till we have gone the round.  
Manasses repentance— if real, is not to our point, I will not examine it,— reason and justice allows it not,— so then nor God.  
I can oppose with examples:— but the power is in reason, which examines them all, etc.  
See at Sect. 42. 45. concerning retaliation of this kind,— & comply— to justice and reason.  
Sensibleness and pitty-doe well,- but to be insensible of the most pitiful object that can be objected, doth ill,— and to manage these 
As so many murders.  humane and feminine passions— man like, doth best of all.— Sure Samuel— was pitiful,— yet he hewed Agag in pieces: and David, pitiful, yet delivered he up 7. of saul's innocent sons to the Gibeonites for the Gibbit, etc.  
None hath power to quit or qualify but the wronged,— who cannot 'cause they are not, and who are, cannot, — cause— they may not.— Nature, reason, justice, and the Covenant,— besides the end of Governors, all I say, demand Justice, how comes it then we are justled out of it? oh irreligious, atheistical, inhuman and bloody Nation, to drink & swallow down at a draught so much blood, & never reluctate.  
Justice— and retaliation— in and by justice, is not cruelty, its— 
79. Of cruelty.  cruelty— not to be so cruel, it multiplies offenders, and murders the offended.  
Samuel nor David, as afore were not cruel, in satisfying Justice, though the act seem cruel.  
Justice is the Queen of virtues, injustice is the Quean of vices. The first establisheth, the latter demolisheth Thrones. Much may be said 
80. Justice.  of the aforesaids, but we have transgressed beyond pardon; yet if murders may be pardoned, what may not?— However will not our zeal for the common good procure a pardon? etc.  
81 We could not have conceived, had we not said one word of the King's subordination, as Servant, Officer, or Steward, to the State at large, that there is no understanding so short, but would selfly (at one present apprehension) have comprehended and reached it, but we find it other wise, & c. But now that which we have said, seconding their capacities, how can we question it, but that each one is fully satisfied; which if yet they be not, no endeavour shall be wanting of our side, etc. Would God they would not in weakness or wickedness be wanting to themselves and theirs, so to their native country, their true King.  
We shall then define a King,— which rightly done, will right all understandings but unrighteous ones.  
A true and righ● King then, (to whom the title may be rightly applied, is such a one — who by a right self-power selfly commands, and is selfly obeyed.  
82. A right self-power— is not any self-power unjustly enforced, gained, 
Note.  or usurped. Which is thief-like, and Tyranny, though called Conquest.  
Note again, A Self-power, not Deputative,— Kings it.— Self's, are— Parents and Paymasters, and just Conquerors, etc. By this no Deputy powers can be rightly called Kings.  
All are Deputy-powers that are not Self-powers, as afore, etc.  
Who is King then? whether he that doth and ought execute the laws, The wills of 
* The Laws are the wills of the State at large, or the people, etc.  others, and that for Them, not Himself: Or, those that set those Laws, also, enjoins him an Oath to execute them, and none other? Also for Themselves, not Himself. And do also allow Honours and Revenues respectively, as the said Laws are looked to, not overlookt Judge all men of what we say.  
Find me any other use of a King, or any Governor, if you can, — then Justice, Safety, and the Welfare of the People, etc. This lost, he is useless. For what saith our Saviour? Salt which hath lost his savour, is useless, and so good for nothing, but, etc.  
Just Conquerors are, Who defensively conquer their unjust offending adversaries. These set their own Laws, and so command, and are obeyed Selfly: and are justly Masters of Liberties, Livelihoods, and Lives of the conquered. And this is our just right at this time, over those Scots we have conquered in this their unjust Invasion. But had they conquered us, it were Thief-like Murder and Theft, as it is nevertheless in all they kill or take.  
83. Will you have Scripture to second our Arguments in behalf of the Kinghood of the State at large. Whether (saith our Saviour, so St. Paul) is greater, Woman or Man? the Sabbath or Man, for whom both Woman and the Sabbath are made? Whether is greater, the God, or the Temple which sanctifieth it? Apply, between the State and the King, etc.  
84. Lastly, will you have an Argument from the State or Parliament? Do they not (King) the State at large, and Servant, and Officer the King, in their taking up Arms in loyalty to their said Lord and King the Kingdom, against the King, so called, for his disloyalty to the said State? And doth not this taking up Arms against it, accuse him of, etc. etc. etc.  
We from the premises quaere it, If Justice and Loyalty can allow any Self-titles of Kings, etc. to any Deputy powers, to defeat the State at large of its Kinghood,— Yea, to its Serviling to its Servant? to the hazarding of Life, Liberty, and Estate. Consider of it, O States, consider of it, Steward sends to a Lord, Viceroy to a Roy.  
Much more I could have said in point of Reason, to a full satisfaction of all scruples and objections; but we have not time to do it, so must contract ourselves, though for contract understandings, we wish we could have enlarged, etc.  
85. But we have Atheistical, (yet hypocritical) adversaries to deal withal, who will pretend Religion, etc.— These, however, presume to conquer us by Scripture, though they cannot by Reason, and to subdue all our Reasons, yea our Reason, our Sense and our Senses thereby, so they fetch out of Scripture all that seemingly makes against us, in behalf of the King, of rather themselves under colour of his name, and then demand of us, what we can say to this, to that? etc. 
Yet the particulars are answered, might we exhibit them.  Bidding us quit ourselves, if we can. It were infinite to answer to all particulars, which cause we cannot, we will discharge ourselves by one general Position, which shall prostrate all their positions, etc. We then say, this of Kings and Governors, is a point Rational, and of the Senses, and not of Faith: and as so, it falls under their Regiment for trial, and not under that of Faith. So then, whatsoever is brought out of Scripture, and however rendered, must have a construction that agrees with, and overthrows not, neither Justice, Reason, nor the Senses, etc.— This is enough in itself, however, it's as much as time will allow us to say at this present, etc. only we remember thee of our Saviour's and St. Paul's sayings, at Sect. 83. so at 42. 45. which are as rational (though in Scripture) as are these.  
86. But yet again, they have not done with us: For if neither Reason nor Scripture will do the deed, — Lawless Law shall,— So Judge Jenkins comes marching on furiously, Jehu-like, so as he admits of no opposition,— and now are we (conceived) put to flight, yet are we not fled, nor will so much as turn our backs, etc. but keep both our station and posture— and so make head against all his impostures, as followeth.  
We have not time, I say, to deal with each of his particulars, which had we, we would, etc.— so we must, as we may. We therefore in our General Position, as afore, answer, and so put to silence all, he or any one can say, etc.  
We then say, Law, so called, is the Creature of its Creator the State at large, made for its service, (and not to its dis-service, much less to servile it) by the States) the said States Commissioners, and that is way of Justice and Safety, so all other accommodations of the said State, and not to the King or any other against it.— Now if a Law (so called) which should be made, as afore, for the use of the State at large, by the said States, trusted to make laws, in behalf of their Lord, and not in behalf of any his servants against him, if they shall, I say, make, and so call that a Law, which is not so, as being quite contrary to their betrust, and the end of Law, as in accommodation of some of their servants, against their lord— Quaere. If it be not absolute treachery in them to betray the liberties and rights of their Lord, to any of his Servants, etc.— nay we say then, it's no law, though made as afore also, called so, and complemented with 
* If a known long practised Physician prepare (as he calls it) physic for his patient, and ceremonies it with the compliments of a vial or galli pot, and all other circumstances, can all this make it physic? if apparently destructive to its ends, and in stead of saving will kill, may not such Physic be killed, etc. Apply, etc.  ceremonials to make it pass so,— we say again, it's no law, so binds no●, nor may, nor can, nor shall it bind the Lord, or any of his retainers, so as to be abused, by any his servants, except in behalf of the said Lord, which just necessity warranting,— is— sufferance, no abuse.  
In short, we care not what Judge Jenkins, nor any, or the law itself (so called) saith or doth, or would do, as to bind us to Kings, or any Governors (alias the kingdoms and people's Stewards, and Servants)) if contrary or destructive to its ends, — the freedoms and rights of the General, etc. whereas it ought rather to bind all Kings and Governors (who are indeed most bound) to accommodate the LORD 
* The State at large.  GENERAL, though to their own selfe-sufferings, etc. Thus much in short, to Law, so to Judge Jenkins his large and famoused Law-piece, most infamous, in that he aims to treacherize it to his Lord and King, the State at large, etc. and servile him to his servants, etc. Thus our just, our rational, and as so, our true and lawful definitions of treason and rebellion, etc. stand good, against Judge Jenkins his unjust, irrational, and destructive (and therefore illegal) though called legall-definitions, etc.  
87. Only I will tell thee, thou h●st now no colour of ignorance left to prevaricate &c. nor to bear out thy former perpetrations, Forgo them then, and once at last turn wise and honest: all thy undertake against, or neglect of thy Lord Salus, must now needs proceed from impudence, not impotence,— thou now knowest what the King, so called in reality, is. I hope, nor Titles, nor Names, nor rich Raiment, nor a great Train, or State, shall now deceive thee; Nothing can make a man more than a man, less they may. A Magazine is the richest place indeed,— but let each fetch away his treasure, what is it?  
88 I am not factious, nor partial, I am against both, Parliament and King, as they forfeit their ends and betrusts, and are against the kingdom. And I am for one or both as they are faithful to their Trusts, etc.  
89. More I hope I need not say, but yet if any shall in pretence of love and duty to the King (so called) alias the kingdom's Steward, be so treacherous to the Kingdom their true King, so to themselves, their posterities, kindred and friends, to oppose us, in defence of the said King or Steward, against the kingdom, we hearty desire them to decline all base and treacherous ends to the aforesaids. And if it be only their injuditious judgements (after all we have said) they will rectify them; and let them with ingenuity pursue the acquiring and purchasing the truth with us, as we will with them; and let the convinced comply. And we further hearty entreat them, that they would, as beseems the civil (if they will needs reply) perform it not perfunctorily, but with Nervous and strenuous Arguments, not idle and fallacious to abuse the people, and lose time, and as if they sought rather a vainglorious conquest, than the true glory of truth.— Also that it may be without scurrility or contempt, and they shall be answerably dealt with. For we hold exclamations, swagger and contempts, to proceed of ill natures, ill educations, or weakness, etc. like Schoolboys, who when 〈◊〉 weak in dispute, do in wickedness fall to scolding and fifty-cuffs, etc.  
Dixi. Only, If nothing will do, we are undone, and so are most of our undoers.  
FINIS.   

❧ AN apology.  
AS we have Cautioned in case any write against us, etc. So we hold it necessary also, to say something; lest any one in a pretence of love and loyalty to the King or Kingdom's Steward, although it may be Demetrian self-love, and not to Diana,- also, hate to Paul, etc. may be the true ground, and not love to the King:— but admit, love, etc. to him— it's not right nor just in opposition to his King, the Kingdom.— However, lest they should in a purposed revenge upon us, under the pretences aforesaid, suggest.  
This man writes against the King; also dishonours him, etc. by mean 
Objection.  expressions and renderings; also intimates this or that of him, etc. Also the title is tart and offensive.  
To the aforesaids I answer as followeth. To the last, first. If the Title 
Answer.  should offend thee; yet be not offended,— For thou either haste, or wilt find, that those who conspire against the Welfare, Crown, Peace, and Dignity of our Sovereign Lord King Salus, are fare worse than Knaves, for they are Traitors; why then should we fear to offend them? And those who are ensnared or deluded by them; may they not, rightly (at the least) be called Fools.  
And to the former objection, I answer, I do not intentionally to wrong, dishonour, or abate any thing of the Steward's just Dues and 
The neglect of others necessitates us.  Rights,— but what I must do of necessity in defence and vindication of King Salus. And if so he suffer, it's sufferable;— what also, if it be his insufferables, are the cause of his sufferings? But there's not any thing his due, in opposition to the Kingdom's sufferance, in safety, justice, and Rights,— for if more be given him, than his due, to the wronging of the universal,— so particulars,— in their Rights of Justice and safety, etc. Reason, Justice, & necessity require, a reducing all to rights, that so he may have his own due, and not beyond; especially to the encroachment upon what's his Lords, the Kingdoms. However, if he should lose any of his just Rights for Salus sake, its just and right.— But if it be conscience and justice in any thus to plead for his Rights; How is't, they plead not for the Rights of 
* Here's ado about the King the King, with pretences of love & loyalty to him, etc.— Well,— now we have showed you the true & right King,— make good your precences,— else you are only a Pretender.  the true King indeed? to whom they are first and principally bound in nature and reason,— so by Covenant the 3d &c. — So it appears to be craft, not conscience.  
Nor do we intimate any thing injuriously against him, for Deserts are no injuries;— only we infer, from the Scots sayings, and their taking up Arms against him,— so from our States taking up Arms also, and traytering those that side with him against the States: and thus both States Actions are directions and Warrants for us, what we may say & do; For, if we are enjoined to fight against him,— sure it's as he is, etc. etc. etc.— Sure also, we are enjoined, and so may speak and write as well as fight,— the last being the lesser of the two, and contained in, the Greater— fighting, etc.— being also never forbidden,— and were we forbidden, we conceive forbiddings cannot justly discharge us of our just duties to our Lord and King the State.— Again, to forbid us, were to forbid the Covenant, which also enjoins us, as doth reason and justice also, to support the Kingdom's rights first and absolutely. The Stewards secondarily, respectively and conducingly: — but what rights are due, to universal wrong-doers?  
Now the kingdoms Rights are safety, peace, and justice,— so to have its honour maintained, and its innocency cleared,— though the Steward should suffer in his honour or any way, for the accommodation thereof,— how then if the sufferance be just?— For the means must suffer for the End, and any way is just, that necessarily conduceth to it. And how can we be able to make good the Covenant, except the means that conduceth thereto be allowed? that is, to speak, writ, and act any right things in behalf thereof, and to oppose any its opposers whosoever.— Also to render the Steward in such expressions, as that his condition & place may be plainly distinguished from that of his Lords,— who must be allowed renderings thereafter, that his deuce may be rendered him.  
Again, we are necessitated to what we have done, and it's our offensive Adversaries that writ all this, not we, by enforcing us to write it;— 
Shall any one or any thing bind us from defending our King, being clearly convinced hereof, and that it's our duty and high time to speak? God forbidden.  for if treacherous books be writ, and opinions held so generally to the ruin of King Salus, is't not treachery in all, not to bestir themselves (in their power and place) in his behalf? And shall such wicked treacherous ones go unpunished? and shall the loyal Defenders (forced by such disloyal offenders) suffer, etc.— truly, better is expected, etc. though we will not presume to say what.  
So now we have done, and appeal to justice and ingenuity, hoping our love, duty and zeal to our Lord, King Salus (which in the presence of God, is our only aim) will save us from any rigid censures, of any our trivial slips and failings in his behalf, etc. In which we being Humans,— must needs humanize it.— If now we suffer by injurious Censures, etc. it's as Martyrs, etc.  

Two Cautions for thy better understanding this Book, which should have been placed at the beginning.  
Reader,  
1. WHerever thou readest or hearest the expressions, Kingdoms, People, State at large, or Salus Populi, etc. thou wouldst in thy mind, put in their places Kings, Prince, Sovereign, yea Emperor, or Gods Anointed, etc. or any renderings as high as thou canst; for there is none higher, but God Himself; not Religion, his honour, worship, service, etc.— as see in Quaere, before 66. also at 83. So, Salus is Head, Chief, etc. And so do thou apply in thy thoughts,— so in thy actions, etc. This we say is the right King, to whom the Name is due,— and to whom thou owest more than thou canst pay, and for whom thou mayst pay any one, be it whom it will, if justly occasioned in his behalf.  
2. Again, wherever thou hearest or readest the Titles, King, Prince, God's Anointed, Sac●ed Majesty, or Sovereign, etc. in their stead, conceive in thy mind, Steward, Servant, or Officer to the aforesaid Lord and King, for 〈◊〉 right, by all the preceding arguments. The Contents will send thee whereto make good both the aforesaids. Val●.    

A further Addition or continuation of the Contents of the Book for better direction, and satisfaction, which through haste were left out at the first.  
17. THe Scots chief arguments for their Invasion, answered at Sect. 37. to 45.  
18. The Scots charge the King with the bloodshed of 3. Nations,— so do they charge— him also in their taking up Arms against him, etc. by both which they accuse him, so and so, etc.— From whence may much be inferred,— and this amongst the rest, that the welfare, justice, peace, & safety of the State, is— King, Chief, etc. and the King a servant thereta, — Sect. 55.  
19 Some causes of the People's rising, etc. explained at Sect. 58. to 59  
20. Of oaths, etc. made to the King, when binding, when not, at Sect. 66.  
21. An answer in behalf of the State, to a Catalogue of Exorbitances charged upon them, — Sect. 71. at M,  
22. The State and King discrimened, showing what the King hath done,— and intended to do against the kingdom, but not any thing freely, for its good. Also, what the State hath done for us— and what accidentally against us. examined at Sect. 71. all, especially at O. & S.  
23. Pity and Compassion at Sect. 78. Cruelty,— at Sect. 79. Justice,— at Sect. 80. rightly defined.  
24. A true King, truly defined.— Sect. 81. to 83.  
25. The State at large proved King, chief, head, etc. by Scripture,— which is reason also,— and the King— (so called) is the said King's Steward— and Servant, etc. 83. — the end there, being King and Chief, etc.— the Means, — Meaner,— as— servant, to the Lord, its end.  
26. All that may be collected out of Scripture, in behalf of the King,— answered in a position, at Sect. 85.—  
17. Judge Jenkins, all of him in the King's behalf,— answered by a Position, Sect. 86.  
FINIS.