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An anſwer to that vaine diſcourſe, The caſe of the Kingdome ſtated, according to the proper intereſts of the ſe­verall Parties ingaged.

By a Lover of Truth, Peace, and Honeſty.

CIC. OFFIC. Lib. 3ti•. Quicquid honeſtum idem utile; Nec utile quicquam quod non honeſtum.

Printed in the Yeare, 1647.

To the conſcientious Reader on all Parties, Royaliſt, Presbyterian, Independent, or Citizen.

THere came abroad the laſt week a glorious Pamphlet, boaſting it ſelfe in the Front, as a Piece of rare ob­ſervation, and contexture. This Pamphlet hath caſt this Nation into foure Pieces, or Parties, and under­takes to ſhew them their ſeverall intereſts, having firſt by way of Preface beſpoken them all ſeverally. His addreſſe to the King, is arrogant. To the Preſbyterian, ſcornefull. To the Independent flattering. To the Citizen carnall; to all, Machivi­lian (ne dicam) Atheiſticall. For, he tels the King, that he that delivers him this Pamphlet ought to be eſteemed as good a friend as any he hath been acquainted with this ſeven yeares, and that all his old Councell would not repreſent the Kings intereſt ſo clearely as theſe poore ſheets, which yet are but gleanings of ob­ſervation. An high Elogy of himſelfe, and his owne worke, that his gleanings ſhould containe more then the vintage of all the Kings Councell, that were thought to out-wit the Parlia­ment, when all the wit, and wiſdome of Preſbyterians, and Inde­pendents were concentred in it. This great boaſt of himſelf in the booke, leades me to thinke, that the glorious Title in the Fronti­ſpiece; A piece of rare obſervation and Contexture, was an E­logy beſtowed on the Author by himſelfe. Wherein I am ſure, he neither kept to the rule of Morall prudence given byaaa Nec te lau­dabis, &c. Cato, nor Divinebybbb Prov. 2.2. Solomon; but if his work deſerve it, I will not envie him his owne praiſe.

2. For his ſcorn of the Preſbyterian, his manner of expreſſion, as well as the matter, doe evidence it clearely, as in other places they doe his bitterneſſe, but I muſt remember him, that neither ſcorne, nor bitterneſſe againſt brethren, are fruits of the Spirit.

3. The Independent he flatters, as thoſe that are lifted more immediatly under the Prince of Peace, and the wiſe, and cour­ſels them not to begin a warre for their intereſt, but to be on the defenſive, till &c. But this Independent, what is he? Indepen­dent is a collective word. There be many ſtrange creatures liſt themſelves under this colour. There be ſeekers that deny all Or­dinances and Churches, There be ſome above all Ordinances, There be Anti-Scripturiſts, Anti-Trinitarians. There be that hold the doctrine of the Arminians, the Socinians, and what not, that hath beene broacht by any under the viſard of Chriſtianity: all theſe liſt themſelves under the name of Independencie. Are all theſe more immediatly liſted under Chriſt? The wiſe? If not heer's worſe then flattery in this courting language. But when he bids them not begin a Warr but remaine on the defenſive, this muſt have a further reach, and muſt intend the Army; for what war or defence elſe can the Independent party make? Now the Ar­my ſin the Votes of that authority to diſband it, that raiſd it: can juſtly be lookt upon under no other notion, but as a mixt body cemented together, with the humane morter of intereſts. Acted by an Independent intelligence or ſpirit; whereby the indepen­dent is inabled to make warre if he pleaſe, or to defend himſelfe againſt any, and be terrible to any ſingle party that oppoſeth him. But let mee queſtion this counſellour, how he can make out this counſell, to hold good plea in the Court of Conſcience? For this Independent ſtrength cannot remaine thus on the defen­ſive and ſubſiſt, deproprio of its owne. To ſubſiſt de alieno, of what is anothers, they have now neither authority, nor for the ge­nerall conſent of the proprietary. Now can this be juſtified, that any Party to mainetaine its private intereſt, ſhould mainetaine it ſelfe on the publicke, or on any private mans propriety, againſt his will; is not this vivere ex rapto? His ſecond advice is good, if it be as ſincere as earneſt, that above all things they ſhould not be Antiparliamentary, for if this counſel be taken, the authoritie of Parliament will be obeyed, and we ſhall ſodainly have the King at Richmond, Armis diſſolved, &c.

4. What can be more carnall, Then to tell the Citizens, they cannot flouriſh, unleſſe they minde onely their peculiar intereſt, Trade; Are they not Chriſtians aſwell as Citizens? As Chri­ſtians, are not they to minde Religion aſwell, nay before their Trades? And will this hinder flouriſhing? nay, can they expect to flouriſh without it? or can any thing more conduce to their flouriſhing? hath not godlineſſe the promiſes of this life, and that which is to come and ſhal not al things be caſt in to him that ſeeks firſt the kingdom of God and the righteouſneſſe thereof? Sure here the man forgot his Bible; and yet we have another chip of the ſame block, in his addreſſe to all together; Where 5. He tells them from the obſervation of the Duke of Rohan, touching the ſucceſſes of the States of Europe, according as they followed, or declined their intereſt. Thoſe Parties now on foot in this Kingdom, muſt looke to ſtand or fall upon the ſame ground. Muſt looke? What then hath God no hand in affaires to croſſe the cun­ning contrivances of men to take the wiſe in their owne devices? Was Solomon miſtaken, Eccles 9.11. when he tels us, The race is not the ſwift, nor the battle to the ſtrong, nor yet bread to the wiſe, not yet riches to men of understanding? &c. What if a man decline his intereſt for conſcience? ſeeing ſuch a thing would advance his interest, but its under a prohibition, and therefore dares not make uſe of it. Muſt he looke to faile in his enterpriſe? Sure then he looks onely with an eye of ſence, and reaſon: not of faith, for the promiſe will tell him, that if a man deny intereſt, and commit his way unto the Lord, he will bring it to paſſe, Pſal. 37.5. and what the Word ſaith, the Christian may, nay, ought to looke for. There is therefore a two fold declining of intereſt, the one of ignorance, or negligence, or evill conſcience. The other conſciencious denying his intereſt to keep in Gods way, he that is indeed guilty of the former can looke for nothing, but miſca­ryage. But he that practiſeth the latter; ſith power belongs to God, and ſucceſſes are in his hand, and he hath annext the pro­miſe to thoſe that approve themſelves to him. He hath never more cauſe to looke for good ſucceſſe, then when he declines inte­reſt for him, for then he honours him moſt, and pleaſes him beſt. This none can deny, unleſſe miſled by Atheiſticall Policie, of which this paſſage therefore to the whole is juſtly accuſed to ſinell ranke. Thus for the Preface, now to the Book.

Anti-Machiavell, OR Honeſty againſt Policie.

THe chiefeſt intereſt of a Chriſtian is to keep God his friend, which he that neglects, all his counſels, though as deep as Achitophels, will end in folly. It was ſub­tlety eyeing intereſt that made Jeroboam ſet up, and Jehu hold up the Calves at Dan and Bethel, but this their following intereſt againſt rule, was the ruine of both their houſes. This therefore is a ſtanding rule for all that profeſſe God, Prov. 10.9. He that walks uprightly, walkes ſecurely: but hee that perverteth his wayes ſhall be known. Now to walk upright­ly includes two things; firſt, to walke rightly; a man cannot be compleatly upright, but he muſt be right, rightneſſe, regulari­tie is the baſis, the materiall of uprightneſſe: to which ſecond­ly is to be added, the formall, to doe that which is right on right grounds, and for right ends. Now he that by the byaſſe of inte­reſt, leaves this path of integrity, forſakes his owne ſafety, and runs upon ſnares and precipices, that will in the end deſtroy and deceive whatever they promiſe; and therefore for a Chriſtian, and one that aſſumes the higheſt degree to himſelf, to be more im­mediately liſted under Chriſt, to hold forth intereſt, unleſſe he make it out, that the way is right too, is moſt unſutable. For its to hold forth a bait or lure to draw out of the right way of ſerving God, to ſerve ourſelves.

For a man to obſerve what under God conduceth to the ad­vancing of his affaires, and that to follow uſquead aras is prudence1 to be practiſed, but for a man to look at intereſt without conſide­ration of right, is directly contrary to that ſelf-deniall, which is the cognizance of Chriſts Diſciples, and the proper Character of Machivilian, which this Author ſeems to doe not only in ma­ny particular paſſages, but in the generall rare contexture of the whole. The Duke of Rohan (whom he cites) tels us that the French Kings intereſt is to maintain the Proteſtant Religion, though he were a Papiſt. The Duke of Rohan was a Proteſtant and judged, the French King did ill in profeſſing Popery, but well in upholding Proteſtancy; but no man that approved his Religion as good, but if he were conſcientious muſt condemn his maintaining a contrary Religion for State intereſt, as unlawfull and ſo to be abandoned. But now let us ſee how he mannages his diſcourſe of intereſt in which no doubt but there will be aliquid grande, for they ſay in this Theam of intereſts, either for theory or practice, his party need not yeeld the palme to any ſociety in Chriſtendome; and truly the Independent intereſt is notably acted in this Booke, which is but a dramaticall repreſentation of Independency, which is here ſet forth, painted with wit and words, crying out, Who is on my ſide, who? nay repreſented ſo glorious, that all ſides muſt wooe her, as though none can ſtand or flouriſh without her friendſhip.

Touching the Kings Intereſt.

THe King (he ſaith) as the caſe lately ſtood with him was a very priſoner. And what is he now? may he goe whether he pleaſes, if ſo, then I hope we ſhall ſhortly ſee him at White­hall; but if not, he hath onely changed his place, not his condi­dition.

His firſt worke now is to remit the height of his deſigne, and ſith the ſpleen of his adverſaries hath done that for him which Machi­avell makes a ſure principle toward purchaſe of Empire;Divide & im­pera, Divide and rule. his part is to ſit ſtill and blow the fire, &c. This is polliicy indeed, but is this honeſty, to blow the fire of contention between his owne? ſhould a Father doe ſo to his Children though undutifull to him? Is not a King Pater patriae? ſhould he not rather ſtudy to quench this flame, prevent ſin? hereupon onely taking occaſion, to per­ſwade them to yeeld him his right, ſith there is a blaſt upon them in their conjunction againſt him, and ſo wait upon God to give2 in their hearts, not doing evill that good may come thereon? Af­ter the fire of contention hath burnt ſo hot, that they muſt reſt in a third: The King is to looke to that party that gives moſt hope of indulgence to his Prerogative, and greateſt probability of favour to his friends; ſo ſtill ſelfe, and friends muſt be the rule of actions, let them be never ſo blaſphemous to God, yet indul­gent to Monarchy, they muſt be embrac't; had the King ever worſe Counſellors, or greater paraſites of Prerogative? But nei­ther of theſe can be from the Presbyterian; not indulgence to Prerogative. Why? becauſe he ſayes (but without ſhew of truth,) That Presbyteriall government derogates not only from*** The con­trary is appa­rant out of the harmony of confeſſions touching the civill Magi­ſtrate moſt of which are from Presbyterians. civill government in generall, but carryes with it a more ſpe­ciall enmity to Monarchy, they are incompatible; a grevious ac­cuſation, that needs be backt with good reaſon, but here is none at all: This is but an Arrow out of Machiavels quiver, Calumni­are audacter aliquid haerebit, Slaunder audaciouſly ſomthing will ſticke. Turne O Lord, I pray thee, this counſell of Achitophels into fooliſhneſſe. Next he tells us, Politique Obſervations in this kinde, ſhould be ſtrengthened out of Hiſtory, and thence takes occaſion of venting all ſcorn and ſpight in the higheſt degree on the way he oppoſeth, as though he loved all devouring words; There is nothing (ſaith he) in Hiſtory touching Presbytery of moment to be obſerved: Why? Firſt, its an upſtart: What new­er than Independency; nay this is newer light ſure, for neither name or thing of Independency is to be found till of late dayes; for all particular Congregations in the Apoſtles time were depen­dent on, that is, under the juriſdiction of the Apoſtles that plan­ted them, as appears by St. Pauls Epiſtles to Corinth; and before the Apoſtles died, the Congregations were multiplied in great Cities, yet but one Church, as is made apparant out of Scripture, and ſo under one common government, which whether of a Presbytery, or Biſhop, or both; it caſts Independency, and ſo that can looke no higher then the Anabaptiſts in Germany. Next it hath but little entertainment in the world, why then it ſeems its not of the world, as he elſewhere calumniates, but hath it had leſſe entertainment then Independency? What con­ſiderable part of the Reformed Churches except England and Ireland, but hath entertained Presbytery? and what doth he make of the Princes of Germany, have they little or none of King­ly3 power? Is Kingly power in the Title, or in Soveraignty un­der whatever Title? How bold and ſaucie is this bold Pamphle­ter untruly to debaſe the Principalities of Noble Princes, to de­baſe a way he himſelfe hates? But in the Scots Kingdome this Peſt is Epidemicall, &c. Here is bitterneſs in the higheſt, both in expreſſion, and matter, wherin he affirmes. That in Scotland Presbytery hath turnd the Kings Scepter into a Manacle, and like an Hectique feaver conſumed the ſubſtance of Kingly power. This I ſhall leave to the Scots to anſwer, but if this charge bee true, with what conſcience could the Independent engage him­ſelfe by Covenant, (as the Major part of them by his confeſſion p. 10. hath) to maintain the Scotch Diſcipline againſt the com­mon Enemies, among whom the King and his party muſt needs be pars maxima, if not ſola, (for the Covenanteers combined by this Covenant againſt him and his force?) Will intereſt make an Independent ingage to maintain unjuſt uſurpation upon the power of his owne Soveraigne? Truly ſuch objections diſcover wit to promote a cauſe, but little honeſty in a party.

Secondly having ſlandered Presbytery in relation to Monar­chy, he proceeds to ſee what he can doe in reference to the Kings party: And here he ſaith, The Biſhops muſt have neither name nor ſubſtance, and the Gentry muſt be inſlaved in their own Lord­ſhips. For the firſt, Presbyterians uſe the Biſhops better then the Independents; for its better not to be, then to be Antichriſtian, which the Independents make them, and all that are under them. Beſides what knowes he but upon accommodation the Presby­ter may yeeld ſomething to the Epiſcopall, as they would have done to the Independent, as to keep up Parochiall Presbyteries, and for Appeals have a Presbytery of Miniſters in every Shire, whereof one to be preſident, who may be ſtiled a Biſhop. If the Presbyterian can take his counſell to renounce jus divinum, then undoubtedly he may yeeld to this expedient, and there is proba­bility enough the Royalliſt will accept it; and by this the Old form being altered, the Covenant according to the letter will not be infringed: And for the inſlaving of the Gentry by Preſ­byterie its falſe, unleſſe this Pamphleteer be of their minds Pſal. 2.1, 2, 3. And I would know of this independent,, whether if a Landlord and his tenant be in their Church-way, and the Land­lord be in queſtion whether the meaneſt of his Tenants muſt not4 be his Maſter in Judicature? And whether that be a myſtery of iniquity in their new government? Turpe eſt Doctori, &c. Well, now he concludes, That the Kings Intereſt is to cloſe with the Independent, for which he gives Reaſons. 1. Becauſe they are the only friends to civill government in the world. Credat Ju­daeus appella, non ego. Are they the beſt friends to Civill go­vernment in the world, that with Papiſts diveſt it of all power in Church matters, with whom that derogatory voice of the Old Donatiſts quid Imperatori cum Eccleſia, at leaſt with the Ma­jor part of them is good Divinity? Doth he thinke this bare Aſſertion of his will take with his Majeſty, that knowes the riſe and progreſſe of his miſery cannot be aſcribed to any party in this Kingdome, ſo much as to the Independent party? For had not they diſturbed it (If my intelligence faile me not) the*** And for this their own de­clarations may give ſome evi­dence, Aprill 9. 1642. Par­liament had once reſolved to have annext 12. grave learned and godly Miniſters in every Dioces to the Biſhop, that ſhould have ſo qualified his power, that he ſhould have had no opportunity to Tyrannize, a courſe if it had bin taken the miſeries under which this flouriſhing Nationlyes in duſt and aſhes, the diſhonours of Religion, and decay of the power of Godlineſſe occaſioned by the Scandall and Diſtractions of this unnaturall war, and all the diſgraces and calamities of the King and his Royall Houſhold had been prevented. For what he alledgeth out of the Acts of the Aſſembly, it doth confute not confirme his doctrine: For firſt, Presbyters claime only diſtinction of powers, not exceptions, as the Independent doth. And ſaith he, they borrow alſo from the civill Magiſtrate power to compell mens conſciences, but this is an odious calumny againſt the juſt power, that the Pres­byterians aſcribe to the Magiſtrate denyed by this Independent, ſeil. to preſerve peace, and purity in the Church, to take Order that Blaſphemy, hereſie be ſuppreſt, &c. which power of his he ought to put forth on juſt occaſion, but that this muſt bee al­wayes when they adviſe, or as he maliciouſly addes, commands, the confeſſion hath no Limit. The Magiſtrate is Arbiter of his owne actions, and is to proceed in execution according to his owne apprehenſion. Thus the confeſſion apparantly aſcribes power to the civill Magiſtrate and derogateth not.

Secondly, its eaſie for the King to mingle intereſts with the Independent. An Independent then may mingle intereſts with5 ſocular power, though it be a crime in all other reaſon.

Thirdly, Becauſe Independency leads them to admit rather of Monarchy, then any other Government: Sure this is but new light; for the Independents, ſo farre as I have had ac­quaintance with them, either by bookes or conference, have been moſt bitter, not onely againſt the preſent King, as farre as depoſing or execution it ſelfe; but againſt Monarchy, eyeing the States Government of the Netherlands, with their toleration, as an imitable forme for themſelves to aime at: and his reaſon is without ſenſe, and againſt experience, whereby it is plaine; that Monarchy hath nouriſht Epiſcopacy, for its owne greater ſupportment, who have carried an heavy hand over all that in­trench upon them, or would have exception from them.

4. 5. Here is a doore of hope for the Biſhops, and their Cler­gy, with all that are for that Liturgy, which cannot be with Presbyterie truſted with the State, The 5. Reaſon is in effect the ſame; that the people that will not be ſatisfied without the externall forme of Dioceſan, and Liturgie. The Independents may helpe to inſtate them in that forme again, upon ſome viſi­ble aſſurance, that they themſelves will be left at libertie. Firſt its true ridgid Presbytery is incompatible with Epiſcopacy; but with the Clergy, that lived under them, that were learned and honeſt not ſo; why may not they live under Presbitery, and beare a part in it in England; aſwell as all learned Miniſters do in other reformed Churches? And for Liturgy he cannot make it good, that people will not be ſatisfied without this Liturgie, ſo they have a Liturgie;See the letter of the Walla­chrian Claſſes to the Aſſem­bly cited in the view of the Directory pag. 43. neither is there any incompatibleneſſe between a Liturgie, and Presbytery: I know no Presbyterians that hold a Liturgie unlawfull, many that hold it convenient. Liturgie, and Presbitery, have been conſiſtent in all reformed Churches, and may be in ours; neither (if my information faile me not) was Liturgy expulſt by the moſt grave and Learned Presbyterians in the aſſembly as unlawfull: but onely to gratifie the Independents, whoſe abuſe of their indulgence, now may bring them to repentance, and a Liturgie may be eſtabliſht again, at leaſt to be free for thoſe that need it, and deſire it. But how the Independent can helpe to inſtate the people again in it, without doing evill that good may come thereon, is above my capacity. They reject it as unlawfull, and the major part of them6 having taken the Covenant, ſtand ingaged to keep it out; and for them for any politique reaſon to helpe it in again, is to help to ſet (in their conceits) a plant not of Gods planting, and that with breach of Covenant, which will argue ſuch levity and diſhoneſty, ſo to alter againſt conſcience and Covenant for in­tereſt; that will make honeſt men abhorre, and wiſemen afraid to aſſociate with them; leſt their intereſt change, for then no bonds will hold them faſt in freindſhip.

In the 4th. Reaſon he dictates to us an everlaſting practiſe of the Clergy to ſtrengthen themſelves, which we muſt beleeve, becauſe he ſaith ſo without proofe. But one particular is to mingle intereſts with the State or Prince, &c. which hath been no meane artifice of the Devill. Yet reaſon third he per­ſwades the Prince to mingle intereſts with them; ſo rather then faile, he will uſe the artifices of the Devill to uphold his Babell Flectere ſi neque as ſuperos Acheronta movebis?

Laſt reaſon is, that the King by cloſing with the Independent, may ſo abate the fury of the Presbiterian, that thoſe of his par­ty excepted from pardon, may at laſt obtaine the benefit of an Act of oblivion. Is not here brave and palpable jugling now? as though it were onely the fury of the Presbyterians that hin­dred the Act of oblivion, or generall pardon; who though they be not altogether to be excuſed, yet how notorious is it, that none were more averſe to any favour to the Kings party, then the Independent, and that upon pretence of conſcience; becauſe blood muſt be expiated by blood, till intereſt mitigates them, which though it ſhould over-rule paſſions and humours, yet ſhould give way to conſcience: Who knowes not that the Scots, the moſt rigid Presbyterians would have had the pro­poſitions lower to gratifie the King? And wherein could they have done that more acceptably, than in favouring his party? which to ſpeak ingeniouſly he cannot deliver up to ſuffering in honour, or conſcience; but he muſt aſperſe the ſincerity of his own deſignes and proteſtations, wherein they were his aſſiſt­ants. The reſt of the Presbyterians therefore may doe well to gratifie the King in this; it may be a meanes to win upon him to gratifie them in matter of Reformation deſired, at leaſt to haſten a ſetled peace, a thing that all (not onely in obedience to the commands of following peace; but from the experience7 of the miſchievous conſequences of war, both civill, and ſpiri­tuall) ſhould moſt earneſtly thirſt after, no viſible inconveni­ence of an Act of oblivion can over-weigh the miſery and dan­ger of Church and State for want of it; if we can either buy truth or peace by an Act of oblivion, he ſees little that ſees it not a good bargaine; nor need conſcience ſtartle. David in two civill wars, to end the one,2 Sam. 3.20, 21.28. to prevent new broyles after the other ſhed no more blood, then what the fury of battell drew;2 Sam. 14.22.23. Therefore we have as good warrant for conſcience to yeeld to an Act of oblivion for peace, as our Saviour brought to clear his diſciples from ſabbath-breaking, Matth. 12. Have ye not read what David did when he was hungry; So have yee not read what David did when he had civill wars to prevent blood? He let blood goe unpuniſhed, and yet the caſe in Davids warre was unqueſtionable; whereas whoever ſhall conſider the pra­ctiſe in our Kingdome, the oathes of Supremacy and allegiance, The Kings pretences and proteſtations, muſt needs acknowledge that if there is not enough to oblige all, yet there was ſo much ſhew that might draw well meaning men to his party, that ſure ſhould incline much to moderation to his party: and thus this reaſon would be turned againſt the Pamphleter. I might after his reaſon call to him for politick obſervations out of Hiſtory, to ſtrengthen his aſſertions touching Independents according to his own direction pag. 1. But alaſſe ſearch all the Hiſtories of the Church, and you muſt returne, a non eſt inven­tus, what need had he then to jeere others? I hope by this time its cleare there was no reaſon ſo to boaſt his counſell to the King. Honeſty in a few words will give more wholſome coun­ſell; That the King and his partty now brought low, would ſearch and try their wayes, and ſee what was amiſſe in his cauſe or in their carriage? Whether though he thought the demands unrea­ſonable yet as things ſtood to prevent blood, he ſhould not have condeſcended lower? Whether there were not many miſcarriages in proſecution? And withall to turne from men to God, and ſee what God hath againſt them, for abuſe of power, eminence, wealth, in oppreſſion, pride, riot; and whether many under him and them did not ſuffer like things to thoſe which they now ſuffer, being driven from houſe and home, their families ſcattered, and this for conſcience, and ſometimes without nay8 againſt law: And ſo with Rehoboam and his Princes acknow­ledge the righteouſneſſe of the Lord, humbly before him com­mit themſelves to him; pray, and waite, and God will without any ſhifts, or violation of conſcience, undoubtedly in due time exalt him, and thoſe of his, that doe ſo improve the heavie ſtrokes of God upon them.

And when God hath ſet him upon his throne, let him ex­actly obſerve all his promiſes, and proteſtations, for cleaving to the Lawes, promoting true Religion, Juſtice in all his dealing to his People, declining all ſhew of revenge; for ſo ſhall he juſtifie his former proceedings, be great in the thoughts and hearts of his People; and Princes loved for juſtice, ſhall never be ſtraited in power.

Touching the intereſt of the Presbyterian and his party.

HEre he tells us, Firſt by way of preface, that Presbytery was borne at Genevah; what doth he think then of that 1 Tim. 4.14. The laying on of the hands of the Presbyterie, was that ſpoken by way of anticipation? As the Anti-ſabbatarians ſay of Gen. 2.23. &c. Or was he named before he was borne? When born he was nurſt up in the deſires of many in England and whereas men uſe to be diſaffected to the ſetled Government, either out of envie, or conſcience; he willingly allowes for good reaſon the Presbyters, who reckon themſelves for the old Puri­tans of England; ſo much right as to think their diſaffection proceeded meerly from a conſcience well informed. The firſt and onely good word that ever he allowed Presbyters. Well yet we will not forget it, if he doe not; But yet he would have them to know they are not come to mount Zion, till they be able to prove the chaire of a generall aſſembly the very throne of Chriſt. This is a bare myſticall aſſertion, which I underſtand not the ſenſe of, and he gives no reaſon for; therefore let it paſſe. And except they ſhew all the lineaments of their Govern­ment from Scripture, it will fright conſcience, and be diſclai­med as a Monſter; But this is more then ever the Indepen­dents did yet: You know what promiſes, what expectations of a modell of your new way, hath been from your Coryphai9 the diſſenting brethren in the Aſſembly, but all in vain; ſurely if your babe were ſo fully and clearly framed there, the birth would not be ſo difficult nor ſo delayed. But the reaſon is pretty, it will be diſclaimed, unleſſe it have all the lineaments out of Scripture, for the diſcipline now contended for is (as the Biſhops was) but externall, prudentiall, &c. ſure this inference is more ridiculous then the Presbyters plea for jus divinum; But he goes on affirming, that Presbytery if rigidly preſt, would open a farre wider gap for Tyranny then Epiſcopacy; all diſ­cipline muſt be tyrannie with this Pamphleter; but doe not, have not the reformed Churches in France, Germany, Netherlands, lived under Presbytery without any ſuch complaint of tyranny? ſhall not their experience more ſecure us, then this mans So­phiſmes feare us, yet further to ſhew this is ſpoken rather to raiſe an odium then out of any juſt fear, let all know what this man cannot be ignorant of, that upon accommodation the Independents were offered; at a Committee for accommodati­on an exception from all Presbyters, Cla••es, Synods &c. where­of (ſaith he) if they could prove one Scripturll: it were honeſter to bandy againſt men of different judgements; why doth not this man know, that the learned among them confeſſe a jus divinum foraa* Burroughs Iren. cap. 7. pag. 43. Synods. But the more the Presbyter indeavours to aſſert a jus divinum with a compulſive power the more hee looſeth both parties. Mens oppoſition prejudiceth not a good ti­tle in ſpirituall things, ſith through corruption many times the better they be, the more oppoſed. But hence he infers, the Preſ­byterians intereſt to allow them their Church-way, to eſteeme them as brethren, and not to make difference in circumſtantialls a ground for perſecution. Firſt ther's none more willing to a brotherly accommodation then my ſelfe, nor more willing to im­brace any as a brorher in whom there is aliquid Chriſti, nor more backward to lay heavie burthen for light matters; ipſe mali gnarus miſeris ſuccurrere diſco. But to ſuffer one to act to the deſtruction of anothers ſtanding, that's not tollerable. To ſuffer them in their Church-way, where they live together, I ſhould never oppoſe; but to ſuffer them to gather Churches out of our Churches, as it hath no warrant in Scripture, (our Churches being acknowledged as true Churches) ſo it is not to­lerable, being deſtructive, or at leaſt greatly diſtractive to us in10 our way. Yet better tolerate that, then raiſe a new war to hin­der it, (nothing being ſo deſtructive, or diſtractive to Religion as civill war:) but if ſo that groſſe Hereticks deſtroyers of the Faith be excepted, they deny us to be Churches, making us Baby­lon, exclaiming againſt our Churches, and Miniſters, as Anti­chriſtian; here they begin perſecution, for I hope this man knowes ther's perſecution of the tongue, aſwell as of the hand, and the wounds of the tongue pierce ſharply, and dangerouſly; and if ſuch come under cenſure, I ſhall never account it per­ſecution, but juſt diſcipline, But its as much madneſſe faith he to proſecute men becauſe unlike us in opinion: as for unlikneſſe in outward complexion. Is it madneſſe to proſecute men be­cauſe unlike us in opinion; what is more contrary to plaine ſcriptures then this? doth not Saint Paul proſecute men for difference in opinion, Rom. 16, 17, 18? and Gal, 5.12. What were they proſecuted for, even to delivering up to Satan, (more dreadfull I hope then any priſon) but for corrupt opinions? Revel. 2.20. Why is Thyatira checkt, but for ſuffering cor­rupt opinions? Is not this aſſertion alſo as much againſt reaſon as Scripture? are opinions as naturall or unavoidable as com­plexions? are they as harmleſſe to the party, or to thoſe with whom they converſe? are not ſome opinions damnable, 2 Pet. 2.1. and ſo need diſcipline, to preſerve the erroneous? 1 Cor. 5.5. with 1 Tim. 1.20. are not opinions apt to ſpread and taint others,2 Tim. 2.17. their words eating like a canker? What is there not need then of diſcipline, to prevent infection? can this be ſaid of complexions, are any of them damning? are they infecti­ous? And is not falſe doctrine called leaven, Mat. 16.6.12? And is it not as apt to leaven as vice; nay more, and thoſe of better quality, as we ſee in experience? ſee 2 Pet. 2.2. and then is not the Apoſtles reaſon 1 Cor. 5.6. as ſtrong to proceed againſt the erroneous, as againſt the vicious? For his reaſon that ſince the Fall, all divine knowledge is an influence of heaven upon the ſoule; and therefore if any underſtand better then other, free grace puts the difference, and ſo we are to looke upon them as deplorable, rather then damnable. I anſwer though free grace be the chiefe cauſe of divine knowledge; yet our own induſtry in uſe of meanes, is ſubordinate to that Proverb. 2 2, 3, 4. And ſo we are neither to neglect meanes to beget knowledge, or11 reclaim errors, one of which is cenſures, 1 Tim. 1. ult. nor in cenſures d we looke on men as damnable but to be pittyed, and therefore appl cenſures as Medicines to cure, not to deſtroy.

His ſecond reaſon is, Becauſe the deſigne of conformity and unifor­mity in the Church is a ground whereby the Devill makes men run a madding, &c. its the nurſe of diviſion, its againſt common ſence to ex­pect every man will be of the ſame opinion, &c. For anſwer, 1. To tolle­rate nothing, and to tollerate all things are two extreams, betweene which there is a golden meane, not to indure a man that differs from us in circumſtantials, though peaceable in his carriage, is unchriſtian tyran­ny; on the other ſide, to ſuffer what deſtroyes the faith, is to be cruell to our ſelves, while we are indulgent to others, and to deſert the faith which we are to contend for, and ſuffer the drawing of men into per­dition, which in charity and office, all chriſtian officers are bound to pre­ſerve. 2. There is difference between diffenting in judgement, from what is by authority eſtabliſht, and acting againſt it, not only in our perſonall acts, but in with-drawing others from it, and depraving it; not to ſuffer the former in matters not fundamentall, were too much auſterity: to tollerate the latter were to much lenity, and the way to confuſion. 3. As it is an extream to thinke men ought to make all men walke in the way which miniſters cry up for right: ſo it is an in­ſolence deſerves cenſure, by any diſgracefull waies, as this Pamphle­ter doth to withdraw people from that due reverence and obedience that the Holy Ghoſt requires of them to their Miniſters, 1 Theſ. 5.11, 12. Heb. 13.17. for crying fire from heaven againſt brethren in the faith, I know none guilty of it, if I did, I ſhould ſharply reprove them, but hope this Pamphleter knows many cover themſelves under the name of Independency, that hold opinions deſtructive to the faith, thoſe all ought to oppoſe in their owne ſpheare.

3. Oppreſſion makes wiſe men mad, but juſt and deſerved cenſure is no oppreſſion, though it may be eſteemed ſo with men, yet**Rom. 5.34. not with God. Secondly, I hope with Saints tribulation will bring forth pati­ence, &c. elſe they will make but ſorry Martyrs, neither will they I hope be led by intereſts but by rule, elſe they are unfit followers for Chriſt, Mat. 16.24. 4. If a rigid courſe be proſecuted, and a breach made betwixt thoſe who (for the Major part) be one by ſolemne Covenant the whole ſcandall will retort on the Presbyter. Anſ. 1. They have the Art to cry whore firſt. 2. For rigidnes its never comely among brethren, but if according to the former rules, courſe be taken againſt revilers of12 eſtabliſht order, and deſertors of the faith, not the inflicters but the ſufferers will be the evill doers, for his anſwer to the objection of co­venanting uniforme Reformation, That the Covenant in its extent is limited by the word of God. I anſwer, this man counts that uniformi­ty of Reformation, is a thing without any footing in the Word of God: ſo it makes him covenant a non-ſenſe which aſperſes this man and his party, as well as others for taking it. 2. His interpretation with the ap­plication makes the covenant a noſe of waxe, to bend to every mans fancy, and ſo rather a combination of all ſorts againſt an enemy, then an ingagement to any to promote uniform Reformation. Laſtly, he layes down the benefits of a moderate condeſcenſion in the Presbyter, as that which croſſes new deſigns in the Independent, and inſinuations of the Royall party, for a moderate condeſcenſion (as I have limited it,) I hope all Presbyters will ſubſcribe to, (though no benefits accrue) out of charity to brethren, and for a boundleſſe toleration, let ſome irre­gularly force it, or others timorouſly yeeld it, yet every conſcientious Presbyter, I hope will witneſs againſt it. The concluſion is, That its the ſole intereſt of the Presbyter to counter-work the King, and to count all rigid Presbyterians of what robe ſoever very Malignants, that ful­minate againſt our faſt friends, as Hereticks and Schiſmaticks. But who be theſe faſt friends. Independents? the following Intereſt will give us but little incouragement to thinke ſo, if any call thoſe Schiſma­ticks and Hereticks which are not ſo, as Independents may be and ma­ny are free from both, they deſerve ſharp checks, but that there are ſuch things as Schiſmaticks and Hereticks is apparant in Scripture, that ſome of thoſe that ſhrowd themſelves under the name of Independents are ſuch, is as apparant likewiſe, and why we ſhould count him a Ma­lignant that calls a ſpade a ſpade, I yet ſee no reaſon: The truth is, the Presbyterian intereſt with his duty was in peace, which he ſhould have ſtudied, upon all lawfull condeſcenſion to have obtained with the King, but he acted the Independents Intereſt in crying up the War ſtill, and keeping the King at too great a diſtance, both in place and tearmes, con­trary to his pretences, and prayers, which hath given great and juſt of­fence, to the Royalliſts, and advantage to the Independent, though the Independent were as deep in this tranſgreſſion as the Presbyterian; but the Independent can vary his principles with his condition, and intereſt (as hee faith here) in reaſon third, and ſo hath gone beyond the Presby­terian. The Presbyterian therefore, now is to be humbled for neglect, not ſo much of following intereſt, as dutie, and ſtudy reconciliation with13 the King. and ſettlement of the nation, and ſerve God humbly in the beſt condition he can attaine, and God will not be wanting to his owne way.

Touching the intereſt of the Independent party.

THis Machivilian Agent hath now beſpok two ſuiters for his Para­mour, that ſo ſhe may ſee who offers faireſt, and make her choiſe to beſt advantage; this is policie indeed, but ſuch as an honeſt Virgine would not count honeſty, to hold two in hand, when ſhe could but anſwer the expectation of one; but with ſome men what's politicke, and ſerves intereſt, is honeſt enough. Firſt, he compares his Rivals, and aſperſes them at pleaſure, and then advances his owne Idol above the cloudes. That the Independent would have the Church a ſpirituall buil­ding, framed of ſuch ſtones as are choſen out of the World, but founded only on the wiſdome of God, &c. Which is indeed the nature and con­ſtitution of the inviſible Church of the Elect, but let him ſhew me ſuch a viſible Church-conſtitution in Scripture; or let him make good that divers of the Churches of Aſia did not apparently conſiſt of other mem­bers, and let him carry the cauſe; but if he cannot, his Independent Church ſo conſtituted here on earth, is but a Chimaera of his owne braine. Next he tells us againe, That the Independents leave to all the Magiſtrate ſave the Kingdome of Christ. And ſo doe the Presbyteri­ans, though he dictate the contrary, And the Kingdome of Chriſt be­ing not of this World can be no trouble to it, unleſſe his be firſt troubled. Heres an exception for them to hold up the Sword againſt the Magi­ſtrate, King, or Parliament, if they doe trouble them. But its a moſt plain and pernicious addition to the Words of Chriſt. The ſcope where­of was, that his ſervants would not fight, though they were troubled,See Ioh. 6.36. becauſe his Kingdome was not of this world. Well, Now (ſayes he) In­dependencie which ownes no policie (he ſhould ſay, but whatſerves her turne) becomes the ballancing power between them, that is, by the Armes the Parliament have intruſted them with, and they now hold perforce againſt it) now her interest is to cloſe where ſhee may have most indul­gence, and little or no ſcandall. A little ſcandall then ſhe may undergoe for intereſt, but that may prove a Mill-ſtone, Mat. 18.6. if ſhe take not heed; and that indulgence hee conceives, may be expected rather from the Epiſcopall Party; and wherein intereſt is he muſt goe; loe what a faſt friend the Independent is to the Presbyter.

His Reaſons. 1. Though principles of Faith ſhould ſway Presby­ters14 to brotherly amity, yet by their eagerneſſe of Diſcipline, and uni­formitie of Letter, neglecting that of the Spirit, &c. they give little hope. What fury doe the Presbyterian ſhow in driving on upon termes of diſcipline? Its not in acting, that I know, and for procuring ſet­tlement. Why may not the Presbyterian be as zealous for his way, as the Independent for his? Wherin doth the Presbyterian ſleight the glorious uniformity of Spirit? Si ſatis eſt accuſaſſe, quis erit innocens? Wherein his eagerneſſe in uniformity of Letter, hath he not ſtudyed accommodation, by all means, though he be againſt a wild tolleration? And I know not where the Furnace is heating for any brethren in the Faith, but in your owne fancies.

Secondly, Setting aſide that groſſe mixture of Ceremonies, the Epiſcopall Diſcipline were more tollerable, becauſe Tyranny cannot be ſo great in few hands, as many.

Anſw. That which may be moſt dangerous in one reſpect, in an o­ther may be more ſafe, though the hands be more in Presbytery; yet they be, I hope, in your apprehenſion better, you have not forgot (I hope) what teſtimony you gave of the evidence of conſcientiouſ­neſſe in many of the Presbyterians; pag. 6. Oh, but heres an anſwer, If their burden under Preſbytery prove fairer, then expectation, that's the goodneſſe of their taske-maſters, not of the Government; but what if times grow worſe? But what if the skie fall, will you runne a ſcan­dalous courſe for feare of may-bees.

Thirdly, Though the Epiſcopall Party be enemies to the Indepen­dents, yet in regard 1. of the Independents extreame civill uſage of victories, 2. may most oblige them in their loweſt condition, &c. the enmity may be extinguiſht. But to the firſt, men are more apt to re­member injuries then courteſies, and ſo the Royaliſt may rather re­member your**Yet, I thinke this may be truely excuſed (for they ſay) The valour of the Ruffian got, and the ſubtiltie of the Independent moderated Vi­ctories gotten (as it appeares now) to pro­mote intereſt. beating them, then your curteſie afterwards. To the ſecond, how can they now moſt oblige them in their low conditon, but by uſing thoſe Armes intruſted by Parliament, without, and againſt conſent of their truſters, is that honeſt? Is not this a great, not a ſmall ſcandall? For the third, Their interests may ſtand together, while Biſhops are under hatches; but when their yoakes are gone, what then? Hath not this man told us, intereſts change with condi­tion? and for their forced aſſurance, may it not be good, juſt a little longer then they have force to make it good?

Fourthly, There can be no ſcandall in it to the Independent, by ſuch an union of intereſts? Why? The woe of Scandals belongs to them,15 by whom the grounds of ſcandall are neceſſitated. I had thought the woe of ſcandals had beene to thoſe that give them; and that ſcandals being ſuch evils, nothing could have neceſſitated them, qui mori poteſt, loqui nequit, but it ſeemes Independent intereſts can change the nature of things; one told a well-willer to Independents, that the Army would joyne with the King, he replyed, then I will give you my head; will not that friend bee ſcandalized, thinke you, by this marriage of intereſts. Your convenant was to bring the Malignants to condigne puniſhment, who was meant by that you know, (how juſt it was, let God be judge) but now to joyn with them againſt whom you covenanted, and againſt thoſe with whom you covenanted; can it be without ſcandall? But that the Presbyter may beare the ſcandall, the Independent ought not to admit of a breach, till the red Dragon, &c. Oh! but its like, the Presbyter will not uſe ſeveritie if he intend it, till the Army is down, and when that is downe, the Independent cannot ſerve the Roya­liſts turne to demerit their league; and to keep up an Army raiſed for the publique, for the private intereſt of one Partie, at ſo vaſt a charge, without, nay, againſt conſent of the Parliament, and Kingdome (while they may freely vote) how can this, or any man living juſtifie?

Laſtly he adds a caution, that the Independent ought not ſo to reſpect the Royaliſt, as to neglect Parliaments, in whoſe ſafty liberty is invol­ved, the onely Rampire againſt all kinds of Tyranny; ſince all procee­dings againſt them there, are actuated by a few whom time will diſcover. Do the Independent Army obſerve this, not to neglect Parliaments? Was not the pretence of the Royaliſt againſt the Members of Par­liament formerly managed as now, and Members required upon like pretences? But then the Independent as well as others, thought that was deſtructive to Parliaments, and is it not ſo now? when Members of as good repute as any, are required to be ſuſpended on a light charge, which can only be for oppoſition to their deſigne; is this tender regard to Parliaments? But now (that is ſince the In­dependents have got the King into their hands) the Crowne of Inde­pendent and true Parliamentary intereſt too (though Presbyterians draw another way) is to reconcile the King on ſuch honourable tearmes, &c. Here is firſt a ſclander on the Presbyterian, as generally againſt a peace with the King, on honourable tearmes, when they know the Scot would have had the offer more honourable, and the Independent hin­dred it; and that againſt true Parliamentary intereſt, as here he confeſſe­eth, and the truth is, which makes their hindring honourable tearmes16 to the King then, the more inexcuſable, becauſe they croſt publique for private intereſts; but let it be whoſe intereſt it will, its the duty of all to ſeeke to reconcile the King upon honourable tearmes; and (whatever the Independents end is) I ſhall thanke them for it when I ſee it; but if their jugling proſper with them long, I have loſt my aime.

Touching the City Intereſt.

Firſt her greatneſſe is graphically deſcribed, as riſing from riches ac­quired by free trade, her onely intereſt, hence ſhee is ſlily accuſed of arrogance, which he faith, is heightned of late by her vaſt contributi­ons, &c. therefore the man is in feare leaſt this huge Animal become rampant, unleſſe he make her a bridle of ſome conſiderations; as firſt what they did was not by their own ſtrength and riches, but as receiving outhority from Parliament, &c. This is true (and me thinkes) its a bit that may well fit the mouth of the Independent Army grown rampant to uſe his phraſe by its intruſted power.

Secondly, though the Citizens pretend Religion to be the only neceſ­ſary appendix to their trade, &c. and doe not you thinke ſo too, ſure elſe you will confirme us in it, that you are a pure Machivilian) Yet if they looke into the Scriptures more narrowly, and the practiſe of their prieſts they may learn, the ſcope of their State Divinity is only to dirve a trade, &c. Here is pure ſpleen and malice, caſting upon men as good as himſelf or any of his, aſperſions of the baſeſt and moſt wicked alley; which have no ground, but in his owne uncharitable heart, and cor­rupted fancy: is this his glorious unity of the ſpirit? is this ſuitable to that confeſt truth wreſted from him, that the impreſſion of glory in ma­ny of their practiſes, made him judge that they embraced Presbytery out of conſcience? this ſcandall is ſo foule and falſe, that the honeſt Citizens, will rather deteſt his booke, then ſuſpect their godly Mini­ſters for the ſuggeſtion in it.

His third conſideration, is of the ſame ally with the ſecond, onely uncharitable, and groundleſſe ſurmiſes; who of us obſerve any other diſtinction betweene miniſters and people, then Scriptures ſet forth, ſee 1 Theſ. 5.11, 12. Heb. 13.17. Revel. 1. ult. The ſtars are the Angels of the Churches: doe we deny brotherhood with our people? what a falſe inſinuation is that? will he make ſuch a brother­hood, as to leave no diſtinction between miniſters and people? how in­conſiſtent is that with plain Scripture? but ſome of the people (faith he) muſt be admitted into the partnerſhip of tyranny, but the preaching17 Presbyter, will ſway all, with other ſuch like paſſages, full of ſcorne and bitterneſſe, which cannot have probabuity without making the people witleſſe, and the Miniſter without honeſty, which inſinuations as they diſcover his poyſonous ſtomacke, ſo will they make him, not our government odious with the godly and intelligent Citizen.

But the fourth is yet more vile and Machivillian for the labours to work upon the corruptions of men to make them think that that order that is appointed for to keep the ordinance from pollution, and them from prophanation. is an infringment of juſt liberty: which is but a moderate reſtraint to Libertiniſme, and ſtirs them to ſhake of Go­vernment; that they may uſe uſe ſinfull wayes, without fear or check, nay he excites the lawyers too with feares of what may be. If this be not wicked Machivilianiſme ther's none in the world. and I doubt not but the prudent Citizen will finde it with deteſtations of his Je­ſuiticall inſinuations againſt wholeſome and holy order: but what are theſe to the power and greatneſſe of the City to moderate it, ſure di­ſtemper hath made the man forget himſelfe, and fit the bit for the wrong mouth.

But 5ly. he comes to the matter and begins to threaten, that if they doe any thing to hinder the union of intereſts between Royaliſt and In­dependent: then her greatneſſe will begin to be ſuſpected. That is, if they croſſe, the deſignes of theſe. Saints they will rayle againſt them like &c. and doe their beſt to make them odious, and to ſet it on tels them of a ſecret whiſper of wiſemen, that is Independents of whom he ſaid in his Preface, A word is enough to the wiſe.

But 6ly. he flies nigher and threatens danger to the City wealth, if they make ſo much ſhew of it (That is to croſſe Independent deſignes otherwiſe no danger) that the Priace or ſtate which is jealous, may ſecure them, and feare the vaſt and unmeaſurable Revennes of their Halls, as ſometimes the Abbies, the reaſon being the ſame, for this is that, and much more preſſing; here is not onely Machivilian policy, to keep them ofrom oppoſition by feares of what is deare. But I feare a worſe ſnake in the graſſe, even the hiſſing on the Prince to ſeize on ſuch a prey, in which they may hope for a ſhare after union of intereſts Tantane animis caeleſtibus irae? The Abbots with their monkes be­ing regulars were immediatly under the Pope,Let it be de­manded of Tenants, whe­ther they had rather hold of Hals, Colledges Hoſpitals, then of private-Landlords or what the rea­ſon is that there is ſuch ſeeking to be the immediate tenants of Hals &c. if it be any pre­judice to the Commonalty. And what uſe do the ſeverall Hals of London make of their revenues, but maintain their decayed Mem­bers or young ſchollers at the Univerſity, or lecturers in barren Coun­tries, and ſuch like; and can they be rightly deemed fit ob­jects of rapine and envy? and exempt from the juriſdiction, of the Nation, and being the Popes creatures, advanc't his intereſt againſt the Nations, and ſo were juſtly look't on with an evill eye; but for the lying dead of their lands, that's a falſe ſuggeſtion, ſith18 they could not be allienated, yet they were poſſeſt by leaſes, paſſable from man to man, which were little inferiour to free-land, and yet came at eaſie rates; ſo that the commonalty had more benefit by them, then after alienation of them to private lords: the maine reaſon then againſt Abbies, hath no place againſt the lands of Halls in the City, nor are they of ſuch vaſtneſſe as to be a juſt cauſe of grievance, or envy to any, but ſuch as are tranſported with malice, or prejudice, or greedines; after that which belongs to others.

Laſtly faith he, ſith Presbytery is onely of the world; before he ſaid, ſhe took in ſome of the wiſdome, and much of the power of the world, now ſhe is onely of the world, his tongue changes with his in­tereſt it ſeems. ſee pag. 11. They may conſider how its like to thrive in the world; if his aſſertion were true, well enough the world would love her owne, but they (ſaies he) greatly deteſt it. And therefore if the City appeare for it, they ſhall be the onely Bandiers againſt the King and Independents, for the ſetling of a Government, which nei­ther we nor our children ſhall be able to beare; yet Reformed Churches fathers and children have borne it, and then they ſhall bear the odium of a ſecond war: nay that I ſhould never counſell againſt the King, unleſſe the warrant had been clearer, or the ſucceſſe of this had been bet­ter for the publike; but I beleeve if the City ſhould ſtirre a new War and miſcarry, if ſuch ſpirits as this might have their way, York ſhould be, or any thing that might teſtifie revenge, for affronting them whom they ſhould have admired, if not adored; yet though I would not have the City to wage a new Warre, it may not be amiſſe for the City to ſtand upon her own guard, and not to lie at the devoyre of thoſe whoſe great oratours doe with ſuch dangerous and odious expreſſions lay her out as a moſt rich booty, ſometimes nothing will prevent warre or in­tolerable oppreſſion but preparation for it. And being in a poſture not to offend, but to defend her ſelfe; ſhe might be in a circum­ſtance on occaſion to reſcue or receive the King, and to maintaine him in his place once returned; if thoſe who cry him up for intereſt, ſhould upon change of intereſt prove dangerous to him. And alſo according to covenant, to defend the Parliament, if it ſhall appeare, that not the regulating but the deſtruction of it, or of any of the innocent mem­bers of it is ſought.

His concluſion is that the City ſhould ſtand newtrall &c. The In­dependents have helpt to put them on to petition againſt Epiſcopa­cy roote and branch, and to draw them into covenant to indeavour it,19 and not for feare, or any cauſe to decline to deteſtable newtrality, be­cauſe then their intereſts lay that way; now becauſe their intereſt lyes in union with Epiſcopacy, the City muſt ſit ſtill newtrall while Epiſcopacy is voted up: what a ſnare have they brought the poore people into? from ſuch intereſt-mongers, good Lord deliver all ſin­cereſimple hearted people; for another war the Covenant will not ingage them, they are but to indeavour according to their callings, let them repent and pray, and uſe all morall meanes, and if after all, they muſt injoy the Goſpel with tribulation. I dare aſſure them they will have more true comfort in their deareſt ſuffering, then the Indepen­dents in their glorious union with thoſe that they have hated, and in­deavoured to perſecute to the death. And thus I have gone through this book, of which I muſt confeſſe, I never faw more Policy, or leſſe Honeſty in ſo narrow a compaſſe.


What is here ſpoken againſt Independents is onely intended a­gainſt ſuch as are of this Pamphleteers judgement, whoſe Machi­vilian principles and plots, I beleeve many ſincere amongſt them abhorre as well as my ſelf, to whom I wiſh all happines, and would not injure nor expoſe to envy for the Errors of others.


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TextAnti-Machiavell. Or, honesty against poljcy An answer to that vaine discourse, the case of the kingdome stated, according to the proper interests of the severall parties ingaged. By a lover of truth, peace, and honesty.
AuthorLover of Truth, Peace, and Honesty..
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Bibliographic informationAnti-Machiavell. Or, honesty against poljcy An answer to that vaine discourse, the case of the kingdome stated, according to the proper interests of the severall parties ingaged. By a lover of truth, peace, and honesty. Lover of Truth, Peace, and Honesty., Nedham, Marchamont, 1620-1678, attributed name.. [6], 19, [1] p. s.n.],[London :Printed in the yeare, 1647.. (Erroneously attributed by Wing to Marchamont Nedham, but "The case of the kingdom stated", to which this is a reply, is also attributed to Nedham--DNB.) (Place of publication from Wing (CD-ROM edition).) (Annotation on Thomason copy: "July 3d London".) (Reproduction of original in the Folger Shakespeare Library.)
  • Nedham, Marchamont, 1620-1678. -- Case of the kingdom stated -- Early works to 1800.
  • Great Britain -- History -- 1625-1649 -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A89872
  • STC Wing N375
  • STC Thomason E396_16
  • STC ESTC R201652
  • EEBO-CITATION 99896312
  • PROQUEST 99896312
  • VID 154304

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