A PETITION FOR PEACE, Directed both to the KING and the PARLIAMENT,  
Written by One, to be subscribed by All, MEN and CHRISTIANS, as it shall appear agreeable to MAN'S Reason, and CHRIST'S Word;  
The fittest Sword (without all controversy) to decide all the Controversies of these times.  
He that loveth life, and would feign see good days (again) let him refrain him tongue from evil, and his lips that they speak no guile.  
Let him eschew evil and do good.  
Let him seek Peace and ensue it.  
London, Printed for Francis Coles. 1642.   

The first Rudiments of a Petition for Peace, most humbly beseeching his Majesty and his Parliament,  
Article 1. 
 FIrst, that the more undisputed sins of man against God may be more sharply punished by their joint authority; especially the more spreading and allowed sins; particularly, those of Swearing, Drunkenness, and Whoring.  
Reason. 
 Because if this sharp axe be laid to the root of bitterness, the calamity that springs from such sins may fade in the blossom, before it grow to the bitterness in the latter end, especially the more common and connived at sins: Because as private faults bring personal miseries, so in proportion of justice common crimes bring common calamities: namely, those of swearing, drinking, and whoring; because it was confidently foretold that the Empire of Germany, then as flourishing as secure, should surely come to ruin, because these sins were publicly winked at by the Magistrate, and committed by the People. Muscul. tract. de iuramento post Psal.  
Scripture. 
 For three transgressions of Damascus, and for four, I will not turn away the punishment thereof, But etc. the like sins eight times repeated, as the cause of so many Nation's ruin, Amos chap. 1, & 2. especially transgressions known and allowed, 1 Sam. 3.13. by name those of swearing, drinking, and whoredom, of which God complaineth, and for which the Land mourneth, Hosea 4.2, 11.  
Article 2. 
 2. That the more disputed sins of man against man may be more favourably interpreted, and mutually pardoned.  
Reason. 
 Because in such disputable cases there can be no hoped for end of Recrimination, and because parties exasperated are apt to mis-judge, and aggravate injuries done towards themselves: and because when there is denial of pardon, where there is some equality of Abetters, the blood of the innocent which may be spilt, is more worth than the blood of the supposed nocent, which they think must be spilt. And many times the Magistrates suppose that their quarrel is good, and that of right they ought to make war on others, and punish Delinquents, when as notwithstanding the righteous God by that occasion draws them on into peril, that their sins may be punished by the men, in whom they did purpose to have punished some grievous crime. Bulling. Decad. 2. serm. 9  
Scripture. 
 They know not what manner of Spirit they are of, that think the Spirit of Christ any other than the Spirit of meekness, not a Spirit of fire, Matth. 11.29. Therefore Brethren, you that have the Spirit) if any be overtaken in a fault, ye which are spiritual destroy not, but restore such in the Spirit of meekness, considering thyself, lest thou also be tempted, Gal. 6.1. By this mitigating way the people saved jonathan, when the King judged him worthy of death: and thus the King pardoned Shimei, whom some justly thought not worthy to live, 1 Sam. 14.44, 45. 2 Sam. 19.21. on both hands the interceding of one party abates the rigour of the other. In like cases let your moderation be known unto all men, Phil. 4.5.  
Article 3. 
 3. That the City of London, with all the Suburbs, may take the Oaths of Allegiance and Supremacy, concluding with a clause to behave themselves with that quietness, innocence, and reverence, which is due to his sacred Majesty.  
Reason. 
 Because the unbridledness of some of these is averred to be the unhappy cause of his Majesty's retiring, and therefore the gentle receiving this curb may well be hoped the happy cause of his returning.  
Scripture. 
 Such innocent and reverend behaviour is due, for the heart of David smote him, not for threatening violence, but for touching the Lords anointed; and Shimei is slain in the end for but railing against the flying King: And if we vilify the King but in thought only, we shall be sure to answer for it, Eccles. 10.20.  
Article 4. 
 4. That on the Parliaments part the King be again entreated, and on his Majesty's part he would be persuaded upon the premises, (and what with like reason may be required) to join again with his Parliament.  
Reason. 
 Because his absence and distance from it hath been the cause of much evil, and grief, and delay, and therefore his presence and anneering may be cause of much good, and joy, and dispatch.  
Scripture. 
 When the King was driven from his royal City upon a commotion, after a while his subjects desired him to return; and he readily consented, when he knew by the expressions of their loyalty, that he was indeed King over them, 2 Sam. 19.11, 12, 23.  
Article 5. 
 That all possible speed may be used for the disbanding or lessening the Forces of each side, or at least that they be kept at good distance, and in the mean time with due discipline regulated.  
Reason. 
 Because, if not lessened, or soon disbanded, their maintaining will grow to a too excessive charge to the people whom it must light upon. And if not kept at distance, and regulated, their licentiousness may do more harm than their force can remedy.  
Scripture. 
 When judah and Israel kept two Armies on foot for seven years together, they met but once to try it by the sword, and then with such moderate pursuance, that but three hundred seaventy two were slain by joabs' men, and but thirty two by Abners, yet even that called a very sore Battle, 2 Sam. 2.16, 71.30, 31.  
Article 6. 
 That the charges of maintaining both Armies may not be laid on the shoulder of only one Party, but that it may fall, in some merciful proportion, upon all the Abler sort of the Land.  
Reason. 
 Though all will never be granted equally deep in the cause of raising this division, yet all will equally share in the benefit of ceasing it; and because, if either side fear too much oppression, the taming them to take the burden may cost more than will be recovered of them. And in the mean time, the meaner of the Kingdom will soon be pinched for want of employment in their manufacturall crafts, who wanting work, as soon as the abler want trading, must needs want food as soon as they want work.  
Scripture. 
 Bear ye one another's burden: and so (you that stand upon law) fulfil the law of Christ, Gal. 6.2. (And in a case of a collection) I will not that some be eased, and others burdened, but that there be an equality, 2 Cor. 8.13.  
Article 7. 
 That in matters (Doctrinal or Disciplinall) touching the service of God, (the main source of all our distractions) we expect a decision from the more learned, and more unblemished Worthies of the Clergy, the daily studiers of the Gospel of Christ, and not from Laymen.  
Reason. 
 Because they being versed most in the word of God, have probably most knowledge; And we go not to a Judge for the end of our suit, by virtue of his knowledge only, whereof others may have a like measure, but by virtue of his office and calling: and to their office and calling it belongs to determine such doubts; For,  
Scripture. 
 The Priest's lips should preserve knowledge, and they should seek the law at his mouth, Mala. 2.7. And after much disputing, in a case of Ceremonies, the Church of God expected a determining sentence, from the Apostles and Elders, Acts 15.3.6. ☞ The Elders were not Laymen, but Ministers of the word, Feeders of the Church of God, Acts 20.28. Feeders of the flock of God, 1 Pet. 5.1, 2. and, The first fault of King Saul was but once stepping into the office of the Priest, for which he was cast out of the Kingdom, and (which more is) out of God's favour, 1 Sam. 8.12, 13. as Vzziah for the same trespass smote with leprosy, 2 Chron. 26.19.  
Article 8. 
 That the choosing of these able and godly Divines may be (according as heretofore) by the suffrage of all the Ministers of the Land, they being left liable to exception (both of the Choosers and Chosen) who shall be thought unmeet, for any notorious evil (of faith or life) not slanderously imputed, but solidly proved against them.  
Reason. 
 Because the Professors only of any (unvulgar) Art or Science, are fittest men to judge who are most eminent in that Art or Science: and because the Burden of such Injunctions (as shall be agreed on by the Elected, and authorised by the High Court of Parliament) being to fall chief upon the Clergy, will be borne by them less grudgingly, when they have their privilege to choose who shall lay it upon their shoulders.  
Scripture 
 In this point is more rare; because not so much quarrelling there about Ceremonies, and the manner of God's Service: And when they who God appointed were-taxt for usurping too much upon the Holy People, God stayed not till an Assembly were chosen by others, but appointed them to meet next morning, and decided the question Himself, by making the earth to swallow them that invaded Priesthood, Numb. 16. And David is careful before hand to prevent this doubt, that none ought to meddle with the Holy utensils, but the Levites, 1 Chron. 15.2. etc.  
Article 9 
 That there be not given to the Petitioners for peace too just  
Reason 
 For them to use and apply this too opposite  
Scripture, 
 My soul hath long dwelled among them that are enemies to peace. I laboured for peace, but when I spoke to them thereof, they made them more than ready to battle.  
FINIS.