THE Moderate Independent, PROPOSING A Word in Season TO THE GATHERED CHURCHES, The EPISCOPAL AND PRESBYTERIAN Parties: Tending to Their Humiliation for what is past; To be Reconciled to each other for the time to come: AND Jointly to Acquiesse in the Determinations of this Present PARLIAMENT, as to the Government of CHURCH & STATE.  
By SALEM PHILALATHES A Church-Member.  Let your Moderation be known unto all men, Phil. 4. 5. 
LONDON, Printed in the Year 1660.   

was retiring from his Court) was presented by him with a little Book, in the Beginning, Middle and End thereof was only written Moderation, Moderation, Moderation: By which he insinuated that Moderation was the only way to make both Prince and People happy in each other. And if so, to restore both Prince and People to it, that have lost it by running into Extremes.  
Though therefore our Breaches seem to be like the Breaches of the Sea, which can hardly be resisted, or made up again, and the fierce Contentions, devouring Divisions and Differences that have been between all Parties, seem to be like the Contentions amongst Brethren, which Solomon tells us are like the Bars of a Castle, which naturally are barricaded to reconciliation and accommodation with each other again: A Brother offended being harder to be won than a strong City, Prov. 18. 19 Yet if that our own iniquities and the Jesuits subtleties hinder not, there is a way to unite us all together, and to pluck up the Causes of all our Dissensions by the Roots, and that is by Moderation, Moderation, Moderation.  
Now it is Moderation, a Christian Condescension to, and Reconciliation with each other, that I profess that I propound as the end of my impartial and plain dealing with you all.  
And that I may remove that which is the great Impediment and Hindrance thereof amongst all parties, viz. the high opinion and conceit they have of themselves; all their ways being as Solomon saith, right in their own eyes, that all others have wronged them, and they have been injurious to none.  
Though I may seem (peradventure to some of you) to speak as one more likely to widen, than to heal the Breaches now amongst us, by some smart passages and expressions.  
Yet I entreat you all to consider, that what I have written that may give any of you occasion so to think, is only out of my unfeigned desire to remove that great Impediment aforesaid to Moderation, out of the way from all Parties. And that we may not be slightly healed, it is, that I so often seem to search you to the quick.  
Let not therefore I beseech you, any thing that hath dropped from my Pen, be taken by the wrong Handle, and be so far perverted, as to heighten your passions and prejudices against one another, but as all Parties have joined together by their sins to provoke the Divine Majesty, thus woefully to wound us, and almost tear us all to pieces; so let us call upon one another, in the words of the Prophet, Come and let us return unto the Lord; for he hath smitten us, and he will heal us, he hath torn us, and he will bind us up.  
To this purpose, let me in the first place make my address to you of the Episcopal Party, whether of the Clergy or Laiety, as you distinguish.  
Far be it from me to suggest any thing that might irritate and provoke you; except to Love and good works. Yet give me leave to tell you that the great encouragement that generally hath been given to Profaneness, and the Scorn, Opposition and Persecution of Godly men, in all ages, from the time of Reformation, till God brought this Judgement upon us; I fear hath much provoked the Holy One of Israel.  
That it hath been a sin of a long standing amongst you, whereof you are highly guilty. 
* And Dr. Jackson of C. C. he also confirms what I affirm, in many places of his works; especially in Fol. 3660. In a Sermon of his Preached to the University of Oxford, speaking to such persons whom he styleth the Reverend Fathers of the Church, and his Respective Brethren, saith he, speaking of the stupidity of this Nation under God's Hand, who had lately visited it with the Plague, etc. and the City of Oxford in particular, saith he, should a Stage-Player or other Instruments of Vanity turn or have entered these suburbs within two months after our 4th. or 5th. visitation past, more of better rank amongst us, would have been more afraid of being censured as Puritans for speaking 〈…〉 (though in this place) then would have blushed to have been spectators of their most unseasonable sporting.  I shall present you with a complaint of that Pious and Learned Bishop Downam, in his Sermon preached at Spittle, above forty years ago, called Abraham's Trial, p. 72. Even in these times, saith he, the Godly live amongst such a generation of men, that if a man do but labour to keep a good Conscience in any measure, though he meddle not with matters of State, or Discipline, or Ceremonies; As for example, If a Minister diligently preach, or in preaching, seek to profit rather than please; remembering that saying of the Apostle, If I seek to please men, I am not the Servant of Christ, Gal. 1. 10. Or if a private Christian make Conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or abstaining from the Corruptions of the times, he shall straightway be condemned for a Puritan, and consequently find less favour than either a Carnal gospeler or a close Papist.  
It seemeth in those day's persons of meek and quiet Spirits, though conformable to the Government of Church and State, met with the persecution of the Tongue, under the odious and reproachful name of Puritan; and found less favour than Profane ones or Papists. How you proceeded to higher degrees, not only of the Tongue, but Hand, to the Silencing, Suspending, and imprisoning of many Pious and Conformable Ministers, that would not publish that woeful Book for the Profanation of the Lords Days; forcing many Godly Ministers and Christians to leave their Native Country, and flee into New-England, Holland, and other Places. The first Remonstrance of the Parliament begun in Nou. 1640. doth at large demonstrate; together with those many Speeches spoken by Sir Edward Deering, my Lord Digby, and others, that were no Puritans, nor yet for the total abolition of Episcopacy. 
* Speeches and Passages of Parliament, p. 98. Printed for William Cook at Furnifuls Inn Gate in Holborn, 1641.  Saith Sir. Edward Deering, The Pride, the Avarice, the Ambition, the Oppression of our ruling Clergy, is Epidemical, it hath infected them all: There is not any, or scarce any of them, which is not practical in their own great cause in hand, which they impiously do miscall the Piety of the times, but in truth so wrong a Piety; that I am told to say,  In Facinus jurasseputes— So he. 
And saith my Lord Digby, P. 65. of the same Collections, There is no man within these walls more sensible of the heavy grievance of Church-Government than myself, nor whose affections are more keen to the clipping of those wings of the Prelates, whereby they have mounted to such Insolency; nor whose zeal is more ardent to the searing of them, that they may never spring again.  
I suppose you are so eaten up with the sense of your own sufferings, that you have forgotten the occasion you gave to many of God's people to cry out to God against you their hard Taskmasters. Let my Lord Digby be your Remembrancer, p. 70. Me thinks the vengeance of the Prelates hath been so laid, as if it were meant, no Generation, no degree, no complexion of mankind should escape it.  
Was there a man of a nice and tender Conscience, him they afflicted with scandal in adiaphoris, imposing on him those things as necessary, which he thinks unlawful, and they themselves know to be but indifferent.  
Was there a man that made the Establishment by Law, the measure of his Religion, him have they nettled with innovations, with fresh introductions to Popery.  
Was there a man of a meek and humble Spirit, him have they trampled to dirt in their pride.  
Was there a man that durst mutter against their Insolences, he may inquire for his Lugs, they have been within the Bishop's Visitation. As if they would not only derive their Brandishment of the Spiritual Sword from Saint Peter, but of the material one too, and the right to cut off Ears.  
Now as it was thus with the Governors of the Church, who usually did exercise their Severity in all their Visitations, upon such as could not upon Conscientious Grounds conform to their superstitious Ceremonies, etc. as my Lord Digby witnesseth against them. So the subordinate Clergy for the most part, were of ambitious and superstitious spirits, and of such vicious lives and conversations, that like the profane Sons of Eli, they made many to adhor the Offerings of the Lord. And in stead of pressing upon the people the necessity of regeneration and holiness, without which no entrance into the Kingdom of Heaven; to that holy Singularity and preciseness which the Word of God requires; the most of their zeal vented it self, in close Sarcasmes at Purity in the Pulpit; though it was their Common Prayer in their Desks, that the rest of our lives hereafter might be pure and holy.  
To all which do but call to mind that general Profaneness that had overrun the Kingdom, in Court, City and Country; and you will find that you have no great cause to look upon yourselves as innocent Martyrs in what you have suffered from God and man.  
Surely that Flood of Profaneness that now again gins to arise, and that extreme violent Spirit that appeareth still among many of you, doth evidence, that though God hath humbled you and brought you low, that yet you have not humbled yourselves under the Almighty Hand of God, nor have yet repent to give him Glory.  
Be wise therefore O ye Kings, be instructed ye Judges and Rulers of the Earth; Kiss the Son, lest his anger which he hath made to smoke against you, be further incensed, to your Ruin. And you of the Episcopal Clergy, If you have no zeal for the Honour of your Master Christ Jesus, whose Ambassadors you pretend to be; or pity to the precious Souls of men; yet if there be in you any real respect to the restoring of your Sovereign to the Government of the Land, and his prosperous and peaceable Government, preach down that horrid profaneness that still appears in the most of those that espouse his 
* I mean the profane Fanatic, who in this juncture of time that they have but a little hope of peace, fall to such revelling, roaring, drinking, and other ways of wickedness, that we may justly fear, may provoke the Lord to repent of the Good he hath begun amongst us. Dr. Jackson hath drawn the Character of our present condition in the City of London and other places to the life, Fol. 3660. Comparing us to the City of Trireres, one of the most flourishing Cities amongst the gills, who were so intemperately set upon their wont delights, that after the City had been sacked 4 times, and did not retain so much as the likeness of with it had been, yet they were still the same. No sooner was this storm of Blood & War broken up, and the Beams of Peace restored again, but they erected their Stages even in the fresh sent of deadly Vapours from their murdered Citizens, buried in their City Ashes.  Interest: press them to follow as much after Holiness as they do Peace; without which they shall never see God. Exhort them to Repentance for their present incorrigibleness under God's Hand: Urge them to a Spirit of Love and Moderation. And be ye exemplary to them in all these things. And do not still discover your pride and obstinacy by a violent pursuit of a restoration and return to your former worldly Pomp and Greatness, your Domineering Dominion as to Government, your former splendid, superstitious and ceremonious Service of God. Why should either Clergy or Laity imagine, that what pleaseth their own carnal Fancies in God's Worship and Service, is pleasing to him who is a Spirit, and will be worshipped in Spirit and Truth. Our Blessed Saviour is of another mind, and tells us, Luke 16. 15. That which is highly esteemed amongst men, is abomination in the sight of God. And so also is one of your Judgement, Learned Mr. John Hales, in his Works set forth by Mr. John Pierson, Page, 172. Saith he, Quid juvat hoc nostres Templis admittere mores? Why measure we God by ourselves, and because we are led with gay shows and goodly things, think it is so with God. Seneca reports, that a Pantomimus, a Puppet-Player and Dancer in Rome, because that he pleased the people well, was wont to go up every day into the Capitol, and practised his Art, and danced before Jupiter, and thought he did the god a great Pleasure. Beloved, In many things we are like this Puppet Player, and do much measure God by the People, by the world: Because that your gay and guilded Churches, your golden Copes and Organs, your square Caps, Rochets, Lawn Sleeves, and Sirplices, your Cringing and Bowing, your Dopping and Ducking to the High Altar, your Dancing up and down from place to place, to read the first and second Service, with many frivolous, superfluous and Superstitious Ceremonies, pleased your selves and the ignorant People, therefore you thought God was pleased therewith also. But if you consult with Mr. Hales, he tells you, P. 170. That to add to the Church outward Stateliness and Pomp, is nothing else but to make a Centaur; marry and join the Kingdom of Christ with the Kingdom of the world: a thing which I do the rather note (saith he) because the long continuance of some Ceremonies in the Church, having occasioned many, especially of the Church of Rome, to think that there is no Religion, no Service, without these Ceremonies, etc. How far you were gone towards Rome in this respect, your silencing many Godly, Orthodox and Able Preachers, for not conforming to your Superstitious Ceremonies, doth witness against you: And that you remain still of the same mind, that there is no Religion, nor Service without these Ceremonies, your violent Desires and high Hopes to see them again imposed, doth abundantly declare.  
Let me therefore persuade you to more Moderation. And though you have as our aforesaid Author saith, fallen too much upon that Spartans' 
Pag. 170.  Conceit, that in his Travels, seeing the Beams and Posts of Houses squared and carved asked, if the Trees grew so in those Countries? so having been long acquainted with a Form of Worship, squared and carved, tricked and set out with show, and Ceremony; have been apt to think that Trees grow so; that there is no natural shape and Face of God's Worship. Yet he will tell you, that abinitio non fuit sic, and this he doth learnedly and largely prove, p. 171. To which I refer you.  
Let therefore the woeful miseries and calamities which you have brought upon the Land, by so altering the Face of the English Church, since the Reformation thereof in Queen Elizabeth's days, through your so Popish and Superstitious Innovations; that you made it look so like the Painted Whore of Babylon, that Sancta Clara hath published, That the Face of our Church began to alter, the Language of our Religion to change; and setting Puritan aside, our Articles and their Religion would soon be agreed. Let also your violent urging conformity to these Ceremonies, which you made the Devils Sieves to winnow Pious men of Tender Consciences, out of their Ministerial Employments: I say, let these with your many other Provocations of the Divine Majesty, meeken and moderate your Spirits, restrain your eager pursuit of Episcopacy in statu corrupto, with its superstitious vanities; especially considering how much Blood and Treasure hath been expended in this Quarrel. My Lord Digby was of another mind, before a Drop of Blood was spilt: Saith he, P. 74. Let us not destroy, but make Bishops such as they were in the Primitive times.  
Do their large Territories, their large Revenues offend? let them be retrencht: The good Bishop of Hippo had but a narrow Diocese.  
Do their Courts and Subordinates' offend? let them be brought to govern as in the Primitive times, by Assemblies of their Clergy.  
Doth their intermeddling in Secular Affairs offend? Exclude them from the capacity, it is no more than what reason and all antiquity hath interdicted them.  
That you may be glad of this when you can get it, and may meet with no further Obstructions, I shall now direct my Discourse to you of the Presbyterian Party.  
Who also have as great Cause to be humbled and repent, as the Party before spoken to, though not for the very same sins.  
The great and cogent Argument by which God would restrain his people of old from oppression of others, was this, the sense of the oppressions which they had lain under in the Land of Egypt: And one would think, this should have restrained you, that groaned so much under the oppression of your Consciences and Estates. And yet no sooner were you come out of great Tribulation yourselves, but like that cruel Servant in the Gospel, you fell to beating and wounding of your Fellows in both. All that woeful cruelty and severity which you inflicted by Sequestration and Imprisonment, upon those that could not join with you, in taking up of Arms, and in the Eradication, in stead of the Reformation of the Government of the Church, while you were in Power, should very much melt and mollify your hearts, and much incline them to accommodation and moderation: Especially considering with what little respect unto the Consciences of others ye violently imposed upon them vows and Oaths, wherein you only were satisfied your selves: For refusing whereof many Orthodox Ministers lost their Live, that could not otherwise have been ejected as scandalous and insufficient; but only for this particular Malignancy: Forgetting how much you cried out against the Bishop's new Oath, which they would have imposed. Surely had you in this observed that Golden Rule of our Saviour, to do to others, as you would be done by: you would not to promote the Interest of your own Party, have hewed out a Reformation with so much violence; and to impose a rigid Presbytery, have spared none of a different judgement from you, that stood in your way.  
I hope in all this time that God hath laid you aside, ye who are what you profess yourselves to be (whether Ministers or people) such as fear to offend the Divine Majesty, and avoid all appearances of evil, have made some serious reflections upon yourselves, and have humbled your Souls before the Lord for your many miscarriages, while you were in power, and for those extremes into which you have run with the rest.  
I am sure it was your Duty in the day of Adversity to consider. You should have considered what might provoke the Lord against you, not only to disappoint your hopes of settling your so much admired Church-Government, but also to bring the whole Ministry of these Nations as near to an utter extirpation, as you had brought those that ordained you, and set you apart to the work of the Ministry.  
But the violence of many of your Spirits, which appeareth in this daybreak of your hopes of deliverance from men of Antimonarchical and Anti-ministerial spirits, makes me think you have not truly and throughly been humbled for what is past. No marvel therefore that so many of you are so pertinacious in your way.  
I beseech you therefore let your Modesty and Moderation be known unto all men, in giving over your violent pursuit of an absolute and independent Presbytery, from the Angels of the Churches; and be of a condescending towards others, who may have as much Reason and Scripture on their side, and may appear to be as pious and conscientious as your selves. Do not think that there can be no purity of Ordinances, but where there is a Parity in their Administrators. Neither any Reformation of Church-Government, without the extirpation of it root and branch.  
The great Objection that lieth against this Motion is, that you lie under an Obligation by Covenant to extirpate the Government of the Church by Arch-Bishops, Bishops, etc. And therefore you cannot recede from it.  
To which I Answer, that an unlawful Oath bindeth not. Now whether that long League or Covenant (wherein were too many words to be without sin) were lawful yea or no, I desire you to compare it with those Rules and Qualifications of a lawful Oath or Vow laid down by the Assembly of Divines, in their Humble Advice, §. 11.  
An Oath say they, must be imposed by lawful Authority; whoso takes it, is to avouch nothing but what he is fully persuaded is the truth, what is good and just, and what he is able to perform, and bindeth not to sin.  
Now I say, if you do but compare the Covenant with these Qualifications, you will I suppose be of my mind, that it calleth rather for your Humiliation, than your Ratification of the same.  
Perusing some of your Proofs to these Particulars, I find Gen. 24. 2, 3, 5, 6, 8. Before that Abraham's Servant would swear unto his Master, though the Oath was plain and short, he puts in a Peradventure, v. 5. What if the woman will not come with me into the Land? Shall I then be discharged of my oath? v. 8. Surely if ye had feared an Oath, ye might have propounded many doubts and scruples before you had taken the Covenant your selves, or so harshly imposed it upon others, under such severe penalties.  
Quest. 1. What if the Church of Scotland, whose Doctrine, Discipline and Government (I understand not) will alter their way of Government, etc. whether I will or no, Am I then discharged of my Oath?  
2. What if the Government of the Church by Arch-Bishops, Bishops, etc. being settled by the Law of England, cannot be removed without a Law made by the Three Estates in Parliament, consisting of King, Lords, and Commons: Is it not unlawful for me to swear the extirpation thereof? And does a new Oath imposed without the Authority aforesaid, bind me to observe it?  
3. What if the Parliament whose Rights and Privileges I swear absolutely to preserve, shall introduce Popery, Heresy and Profaneness, which is not to preserve and defend the true Religion, am I not then discharged of my Oath? seeing my Covenant ties me to defend his Majesty's Person and Authority only with this 
* Which limitation of our loyalty to Kings, no further than they preserve the true Religion, neither the Word of God, the Oath of Allegiance, or the Protestation which ye all took before this Covenant, doth not in the least mention or allow: for therein ye protested according to the duty of your allegiance, to maintain and defend his Majesty's royal Person and Estate.  limitation, in the preservation and defence of the true Religion.  
Many other things might have been suggested to this purpose. You should do well to consider whether you did not force many not only to swear, but to lie also, in affirming that they entered into this Solemn League and Covenant, after other means of Supplication, Remonstnance, Protestations and sufferings, when they never had the least hand in any of them, but merely to prevent or mitigate their Sufferings under your hands,  
And also whether the greatest number of those that took the Covenant willingly, could be persuaded of that which they did avouch as truth, that they entered into this Covenant, according to the commendable practice of these Kingdoms in former times: Or whether it were not rather a manifest untruth. For except what was done in former times by the Kirk of Scotland, the Chronicles of England or any other History give no testimony to what you affirm.  
It appeareth therefore from these Considerations, and by the swallowing down of this Covenant so rashly yourselves, and imposing it so harshly upon others, that to one scruple of Conscience, there was a pound of worldly wisdom and carnal policy; and that the design of this Oath was to oblige men, more to a Party, than to Duty.  
I have spoken the more freely and largely of this business concerning the Covenant and its non-obliging power, because that I have observed many Ministers much bewail the backwardness of people to Covenant-Reformation, and the great guilt of Covenant-breaking they lie under: Yet never heard any to bewail the taking of it. Though by what hath been suggested, there is as much cause for the one as the other.  
And therefore be persuaded I beseech you, in stead of a maintaining what you have done, truly to repent for what is past; especially for your great severity in imposing it upon many others, who did as truly scruple that, as some of you did the Engagement: and I suppose many of you would have done the often attempted Oath of Abjuration.  
Sirs, ye are now brought to the Touchstone, whether ye be indeed such as ye have publicly professed yourselves to be in your Apologetical Declaration, your serious Representation and Vindication of yourselves from the irregular actings of the Independent Party: That you were Friends to a Regulated Monarchy, to a Free Parliament, that you never intended the subversion and change of the Fundamental Laws and Government of this Nation, that it may appear that these were not the male-contented evaporations of a disappointed Faction (as some are still apt to judge, by the violence of many of your spirits, now you are again on the rising side.)  
Let the sense of those miseries and calamities which ye brought upon the State, by your violent attempts and endeavours totally to subvert and change the Government of the Church, before the Treaty at the Isle of Wight; the experience you have had of the great unpleasingness to all Parties, but your selves, of the way that you propound. And as ever ye desire to prevent the letting in of a sweeping destruction at the gates of our Divisions, which are never like to be composed, while you violently pursue that wherein the Divine Providence hath so signally crossed you, now prevail upon you to lay aside your eager contention for an absolute Presbytery: And humbly as becometh Christians professing Godliness, to be subject to Authority, acquiesce in the determinations of this great Council, the Parliament, which God hath so wonderfully brought together; in reference to the Government both of Church and State.  
And to this purpose, as I have in particular addressed myself to the Episcopal Clergy, so I also shall conclude with a word or two unto you of the Presbyterian Ministry.  
It is most evident, that your work as Ministers of the Gospel is, to be instrumental in turning not only of the hearts of men unto God, but also to turn and reconcile the hearts of men unto one another. It was prophesied of John the Baptist, who was a burning and a shining light, that he should turn the hearts of Parents to their Children, and of Children to their Parents, Mal. 4. Luke 1. 17. I desire you to consider, whether in stead of doing this good work, ye had not a great hand formerly in turning the hearts of Children from their Parents, both Natural and Civil; when from your Pulpits, ye sounded those Alarms to this Civil War, and so mightily provoked young people (who understood not the Quarrel) to leave both their Masters and Parents (without their consent) and to adventure their lives in the high places of the field, for the Cause of Christ. I beseech you therefore now be as forward in turning the hearts of Children to their Parents again: Take heed of raising and fomenting jealousies and fears, whereby to alienate and turn away the hearts of people from Affection and Subjection to the Fathers of their Country. And as John the Baptist did this by the preaching of Repentance, by an impartial pressing of every one to the conscionable performance of the duties of their particular places and callings; so be ye persuaded to do the like in this juncture of time. Press upon your Hearers, and charge upon their Consciences, who are forward enough to make profession of the Duties of the First Table; to be conscionable in the observance of the Duties of the Second, and especially of that Fifth Command, to which the Promise of long life is made, and the violation whereof we have cause to fear, hath shortened the days of many in this Nation, and sent them to their Graves in Coffins of Blood.  
Many there are I suppose, which have offended in this kind, through Ignorance, for want of Information from their Teachers. But that both good Ministers and People are apt to forget themselves, as to this Particular, though the Drums should never have beaten it out of their Heads, is evident, by the memento that Paul giveth to Titus, Chap. 3. v. 5. Put them in mind to be subject to Principalities and Powers, and that they be obedient to Magistrates.  
Certainly this Duty was never more in season than now, to urge upon your Hearers, to be subject to Principalities and Powers, and to be obedient to all the Lawful Commands of Magistrates, without disputing their expediency; to judge whereof they have no Call from God or man.  
And as a further means to reconcile us unto one another, insist much upon those Duties which follow in the next verse, and pathetically exhort them thereunto, and dissuade from those contrary impediments to Peace and Love.  
V 2. That they speak evil of no man, be no Brawlers, but gentle, showing all meekness to all men.  
Doubtless were but this Gospel Precept in this verse, conscionably practised, it would exceedingly tend to the healing of all our Breaches, and the making up of our Rents and Divisions, by which we are almost consumed. We have in order hereunto, bitten and devoured one another, not so much with our Teeth, as with our Tongues. To cure us, Put them in mind that they speak evil of no man. There is none of us, but take too much liberty even to this day, to speak contumeliously of those which are not of their own Party, whereas there is nothing more clear than this, that we are under a Divine Charge and prohibition, to speak evil of no man, of what Party soever. And that we be no Brawlers, but gentle, showing all meekness to all men, is also another Gospel Precept. To be affable, gentle and peaceable towards those of our own judgements, and that are of our own Party, is no singular Act of Humanity. Our Saviour tells us, if we be friendly only to our Brethren, What singular thing do ye, Do not even the Publicans the same? But to show all meekness to all men, of what Party soever, you see is the bounden duty of those to whom the Grace of God hath appeared.  
Make use therefore of your Divine Oratory, to urge these aforesaid Duties upon your Hearers, by all those Arguments which are drawn up by the Holy Ghost to your Hands, in the 3, 4, & 5. verses of the same Chapter, and I doubt not, but by God's Blessing, who is the God of Peace, he will once more bless his people with Peace, according to his Promise, The Lord who sitteth upon the Flood, yea, the Lord who sitteth King for ever, the Lord will give strength unto his People, the Lord will bless his People with Peace, Psal. 29. 10, 11.  
And that this Peace may not be obstructed, but as vigorously pursued and followed after, as Holiness, to both which we are equally engaged Jure Divino.  
Let me now make my particular address to ye of the Independent 
To the Independent Party, or Gathered Churches.  Party, and of the Gathered Churches; to whom though I have many things to say, which lie upon my heart, and I find myself bound in Spirit to make mention of; yet in this time of trouble and day of Rebuke, which the Righteous Lord hath most justly brought upon us for our sins. I find the sense of our many Provocations, very much afflicting my heart with grief, and soul with sorrow, under this aggravation; That though I have all this while looked upon myself and all that were in our congregational way, as the only Saints of the most High, separated from the rest of the world by the strictness of our Profession of Purity of Ordinances and Church-Administrations, and that I judged those who joined not with us therein, either as the Profane Rabble of the world, or at the best, but as a company of Carnal, Moral and Formal Persons; yet that many of us, by our Practices, in reference to the public Affairs of the Commonwealth, and to our righteous Administrations in order thereunto, have not only fallen very short of many of those whom we have thus censured, but have acted in such ways that some Heathen Patriots that knew not God, would blush and be ashamed of.  
Ye may peradventure look upon this as a very uncharitable, or at least a very unseasonable passage, from a Friend, in this day of our calamity: But if you do consider what I have already spoken to ye amongst the rest, wherein I sincerely discover the reason of my plain dealing; and if God hath awakened any of you (by his stupendious and amazing Providential Dispensations) as I hope he hath done many, who for these late years have been fast asleep, and have had many Golden Dreams of being Godly in Christ Jesus without suffering, and of ruling others, while our Lusts ruled us, you will be of another mind.  
I do profess unfeignedly, that were our miscarriages to be concealed, I should as David in another case, admonish all that have any respect to the Honour of the Gospel, that they tell them not in Gath, that they publish them not in the streets of Askelon, lest the Daughters of the uncircumcised rejoice.  
But alas! our sinful and irregular actings for these late years, have been committed in the sight of the Sun. They are like the sins of Judah, written with a Pen of Iron, with the point of a Diamond, they are recorded in the several Declarations and Remonstrances of the Army, In the first and second Part of the History of Independency, and such other Books of that nature which now walk abroad without Control.  
And now while I am speaking of Books, I cannot but tell you of that which should be a very cutting Consideration, and should deeply humble us; That although in that hour of Temptation, that power of darkness we were under, some of the Episcopal and Presbyterian Party, by their public addresses in Print, did pathetically dissuade from, and bear witness against those unwarrantable ways, into which some of us were running in a full Career, in Anno, 1648. Yet amongst our selves, I do not find any dissent or dissuasion from them published to the world, by any of our Congregational Party; but rather such Books as did justify and approve the same: Excepting what was written by Mr. William Sedgwick, in his Book called Justice upon the Army's Remonstrance, Wherein were many Passages, which would we have harkened unto, as coming from an intimate friend, might have prevented those woeful confusions and revolutions of Government that have since befallen the Nation; and that reproach that is come upon Religion.  
But he as soon fell from those serious convictions he tendered to our Party: And by his Book called A new View of the Army's Remonstrance, which he made to issue out after the other, unsaith what in his Book aforesaid he had presented in many passages thereof.  
I wish from my soul that we had harkened to those many Christian Counsels that were given us in those days: And that although we could not through prejudice receive them from the Parties , yet that we might have considered what our Friend in Justice upon the Army's Remonstrance said unto us. But though it be too late in reference to what is past, yet that we may not through the high opinion that we have of our own ways, as to the Piety and Justice of them; that all others have been injurious to us, and we are the only innocents' of this Island: Which as I have said before, is the great impediment to that Moderation and Christian Condescension which I desire may be amongst us.  
That we may no longer I say, persist in the Justification of our selves, for what is past, and desist from any further endeavours of interrupting the Public Peace and Settlement of these Nations for the time to come; that we may be delivered from those corrupt and destructive Principles to all Civil Government, which many of us are infected with; that we may not too much deject ourselves at these our present disappointments, as if now a Knife were put to the Throat of the Public Interest of the Nation, as some have spoken in plain English.  
I shall present you with some remarkable passages, in our aforesaid Author, Justice upon the Army's Remonstrance, which may be of singular use to us, for those ends and purposes aforesaid: Considering they come from one, who is neither of the Episcopal or Presbyterian Party.  
I shall begin with what I named last, in the first Place, as being that which I find doth most perplex our Spirits: That now by the Current of the times, the public Interest of the Nation for which we have so long contended in our late wars against the King and his Family, is like to fall to the ground; and our Government by a Commonwealth, to return to King-ship again in the same Family.  
Now to undeceive us, and deliver us from this fundamental error, consider what Mr. Sedgwick saith, in his Justice upon the Army's Remonstrance, p. 22. saith he, In the proposing of such an Interest as ye hold forth to be the ground of the Quarrel (namely the things before expressed) ye lie grossly: For these things as ye propose them, were never thought of in the beginning of the Quarrel: Yea, the Parliament, and we also protested to the contrary; never to alter the Government, never to alter the Fundamental Laws; yea, to protect and defend the King's Person, etc. For saith he, p. 9 That which ye offer is not the public Interest, but your own particular Interest. It is very clear that this is not half the Interest of the Kingdom; 'tis much too narrow for a rich, honourable Nation. Generally ye know the people of England desire Peace, Settled Religion, Established Truth, Freedom of Trade, and this with his Majesty, their King, that he may Govern them according to their honest and known Laws, that they may live in Prosperity and Honour.  
For your devised things ye propose, the people know them not, and less affect, than know them. They are invented only to please and secure yourselves. And to pull down Monarchy, ye are but a part: And alas! an Inconsiderable Part of the Kingdom; not one of an Hundred will own what ye set down for the Public Interest; a diseased Part ye are, a Bone started out of his place, a Piece of Timber gone from the whole Frame of the Kingdom, which is large, and consisteth of King, Lords and Commons, with innumerable excellent Branches that grow from these. Further, p. 11. This is a great fault that ye all along carry the Public Interest in opposition to the King; which is a wicked thing, to divide them which God hath joined; wherein ye indeed destroy and mangle not only the Kingdom, but the Word Interest; which is of a uniting signification; Interest is to be in or amongst each other. The Public hath his Interest in the King, and the King his Interest in the Public; for they have the same Esse or Interest, which is to be in each other: The King is in the People, and the People in the King. And though, saith he, ye will disjoin yourselves from Kings, God will not, who is the King of Kings, neither will I. And therefore as he acknowledgeth, p. 44. It is the People's right to have a King. So of himself he saith, I confess it is my Birthright to have relation to a King, and if I am denied it, I am denied my native right. And saith he in the same page, For the King against whom ye go in full cry, I have this to say to check your violent course, That he had and hath a true lawful right in the Kingdom, and to the Kingdom, and as good as any man hath to any thing he possesseth: His Crown, Revenue and Dignity is as truly his Birthright and inheritance, as another man's house or lands; and he that denieth this is wilfully blind.  
These quotations do sufficiently evidence, how much we have been mistaken, and that the public interest hath not been driven on, whatever hath been pretended. But because I find that many of us are dull, and slow of heart to believe it; Out of my unfeigned desire that you may lie under the same Convictions I now do myself, as to this particular, I shall present you with a passage out of the said Author, which speaketh very plain English. Saith he, Pag. 23. I must deal plainly with you and myself too, it is so gross that it cannot be concealed, That we had Designs of Particular Interest and advantage when we began the War (therefore the public interest of the Nation hath been but a pretence.) There was this in our minds, and hath been in our minds continually. That the King and his party were wicked men, and not worthy and fit for their places and power they had. And that we were the Saints, the Godly, and they did properly belong to us. That the Saints are to have the high places of the earth; and that now is the time for these things to be performed, and that no body is now fit to administer Justice, to rule over men but ourselves. And therefore we were always glad of any of the King's ways that tended to difference and breach; Glad when he left his Parliament, and took Arms, thinking he was running to his own destruction, that he would split himself and his party by it; and that we should have the spoil of them, and have an opportunity to obtain our ends. And though we complained of the King's obstinacy, really we have been always glad of it, because that it led to his destruction. And the Kings not yielding at this time ye know was thirsted after by us, (meaning at the time of the Treaty in the Isle of Wight.) And ye would not stir (by force to seclude the major part of the Members out of the House of Commons, and so to interrupt the Treaty) till the King manifested a willing mind to accommodation; Peace being always held destructive to our ends, or the recovery of our rights the whole Kingdom; for we think ourselves the only true Lords, unless the King would take part with us, and become one of our Saints. And that this was all the change of heart was expected, appeareth by another passage of our Author aforesaid, that speaketh to purpose indeed, Pag. 27. Ye say the King's heart is not changed, to which I answer, Ye expect that he should turn not to God, but to your selves, to your own form of Religion and Government; and cannot account any thing a change, but yielding to your own Way, Which if he should he would be seven times more the child of the devil.  
May other passages to this purpose I might have collected out of the said Book; but these I hope will now undeceive such of us as have been plain hearted, and did believe what was with much confidence affirmed, That the Cause which of late years hath been pleaded for since the Interruption of the Treaty, was for the Public interest of the Nation, that the Liberties of all God's people were embarked therein: Especially considering who maketh this discovery of these private, ungodly designs, which have from the beginning been driven on by many that look upon themselves as the only Saints. One, as I have said before, neither of the Episcopal or Presbyterian party.  
Let therefore the Consideration of these particular passages, not only humble us deeply for what is past, but rectify our judgements for the time to come, incline us to the public peace and settlement of the Nation, and free us from those corrupt and destructive principles to all Civil Government; with which many of us I fear (by what I have observed) are leavened and corrupted.  
And to this purpose I shall from all these before recited collections, lay before you these undeniable Conclusions, flowing from the premises aforesaid.  
1. The first Conclusion then that I desire you to observe with me from the Collections aforesaid, is this, That the Good Old Cause in which we first engaged with the Parliament, was to preserve, and not to subvert the Fundamental Laws and Government of the Nation; to protect and defend the King's Person and Family, and not to ruin and destroy the same.  
2. That the Public Interest of the Nation consisteth in being governed by their King, according to their known Laws, and that this is their Birthright.  
3. That the Crown-Revenue and Dignity of the King are as righteously his Birthright, as any other man's House or Lands are his.  
4. That to divide between the Interest of the Public and the King (terming it only the Interest of Charles Stuart, as we have done of late years) is a very wicked and ungodly thing.  
5. That to change the Government into a Commonwealth, was to pervert that righteous Cause in which we first engaged; and was an invention to secure a guilty Party, and altogether against the public Interest of the Nation.  
6. That the real or supposed wickedness of a Prince or People, is no Scripture Ground for those who are, or do profess themselves to be more holy, to usurp Dominion over them, and to get the Government of the Nation into their own hands.  
The five former Propositions our aforesaid Author hath expressed in Terms, and may be plentifully confirmed by the several Remonstrances and Declarations of the Parliament, our several Oaths and Obligations, and by the Protestation which was so generally taken, by the known Laws of the Land, and many other ways besides. But this sixth and last being only declared as a Principle upon which many took occasion from the Differences between King and Parliament, to act thus desperately, to the ruin both of Prince and People. Because as Mr. Sedgwick saith, there was this in our minds, that the King and his Party were wicked, and so unworthy of the places and power, and we were the Saints, etc.  
Being through mercy converted from this destructive Principle of Government, with which many of us are more or less corrupted; besides the fifth Monarchy men, in whom it reigns: I hold it my Duty to strengthen my Brethren against the Power and Contagion thereof.  
That therefore which I meekly offer to your Consideration, is this:  
That this aforesaid Principle of invading the Rights either of Prince or People, because wicked and ungodly, is expressly against the written Word of God, in the Old and New Testament; contrary to the Examples of Christ and his Apostles, of the Primitive Christians, and to the Judgement of all Reformed Churches, and derives its Pedigree and Original from the Devil and that Roman Antichrist, which we profess so much to hate and abhor.  
All this you shall find at large proved by that Reverend and Holy man 
* In an Assize Sermon of his preached above 30 years since, bound up in his Works.  Mr. Robert Bolton, who being dead, yet speaketh, fully against this wretched Principle: Wherein you shall find that Bellarmine, Father Bennet, and other of that Jesuitical Party and Popish Crew were the Founders and Authors thereof.  
I shall only add, that our Saviour (whose Disciples we all profess ourselves to be) when he commanded us to give to Caesar, the things which are Caesar's, doth plainly evidence, that Caesar (which was the Name, by which all those Pagan Princes and Roman Emperors were called) they had (notwithstanding their Impiety) their deuce and rights, which did belong to them, and we are all commanded and enjoined to give to them their rights and deuce: But to take their Rights and Deuce away from them, upon the 
A warning piece for England, especially for London, in the famous History of the frantic Anabaptists, Printed 1642.  pretence of their Impiety or our Saintship, is to be found no where, but in the History of John of Leyden, who with his Disciples, whilst the City of Munster the Prime City of Westphalia, was besieged, out of which they had driven many of the Inhabitants, without respect of age or sex, running throughout the Streets in Troops, crying out, Get ye hence all ye wicked, if ye mean to save your lives, p. 9 They also published a Book called the Restitution, wherein they affirmed this Doctrine, That Christ shall have a Kingdom here upon earth before the Day of Judgement, wherein only the Godly and Elect shall reign, the wicked being every where destroyed; That it is lawful for the people to cast off their Governors: And although the Apostles had no secular Jurisdiction, yet the Ministers of their Church had power from God to use the Civil sword, and by force to set up a new Commonwealth, etc. Whose Dreams and Dotage, saith my Author, were confuted by many Learned men, Melancton, Justus Menius, and Urbanus Regius, whose Writings are extant, p. 15. The Holy Word of God either in the Old or New Testament giving so little ground for this Principle, and the practices that issue from it, that Thomas Muncer the Ringleader of all that uproar and Confusion that Germany was involved in about Anno 1525. is forced to pretend to Divine Revelations for it, and by this seduced his Followers, That he had received a Command from God to kill and root up all wicked Princes and Magistrates, and to choose better in their places, p. 2.  
But as our Blessed Saviour hath commanded us to give to Paganish and Heathen Caesars or Kings their Due, by way of Reverence, Subjection and Maintenance to support their Authority, so well knowing how backward many that professed themselves to be his Followers, would be to it, and how forward the enemies of his Gospel, would be to calumniate his Disciples unjustly, as we find they did his Followers, Acts 17. 17. for such as did act and were disobedient to the decrees of Caesar, he therefore giveth us a Precedent for our Imitation: showing how exceeding tender he was in this particular to avoid all appearance of any such practice as might flow from this Principle. Therefore saith he, lest we should offend them, lest they should take scandal at our refusal of what was required for Caesar's Maintenance, he worketh a Miracle, saith he to Peter, Go thou to the Sea and cast thy Hook, and take up the fish that first cometh, and in his mouth thou shalt find a piece of silver, this take, and give them for me and thee, Mat. 17. 27.  
The same mind that was in Christ Jesus, was also in his Blessed Apostles. Saint Peter to prevent the Scandals that might be taken or given by the Saints scattered throughout the world, knowing the enemies of the Gospel were apt to speak evil of them as evil doers, 1 Pet. 2. 12. adviseth them by well doing to put to silence the ignorance of foolish men. But how this should be done, he tells us, v. 13, 14. By submitting yourselves to every Ordinance of man for the Lords sake, whether to the King, as Supreme; or to Governors, as those which are sent by him, etc.  
And the Apostle Paul in stead of directing the Godly to depose or oppose their Kings, Governors, and such as were in Authority, that they being suppressed as wicked and ungodly, they might then lead a quiet and peaceable life in all Godliness, etc. He adviseth them instead of making Insurrections, to make Intercessions, to be much in Prayer and Supplications for them: And that it seems is the Scripture way of procuring peaceable and quiet times, with all Godliness and Honesty under their Government.  
And as the Scriptures evidence, that they which are Saints, have no warrant from them to invade the rights of the Magistrate to rule, but threaten Resistance against them, with Damnation, Rom. 13.  
So that they have as little to invade the rights of their Fellow-Subjects upon the same account, that they are Profane, Wicked and Ungodly: And that therefore we may impose a Government upon them, to which they have no Inclination, and by Sequestration take away their Estates, if they will not comply with us therein. For God hath set a double Hedge about their Propriety, viz. the Municipal Law of the Land, and the Moral Law of the Lord. All the Commandments of the Second Table being as a Fence set about his Right to Rule, Govern and be Governed according to Law, Command, 5. about his Life, Com. 6. about his Estate, Com. 8. about his Good Name, Com. 9 And that nothing that doth belong to him, be so much as coveted or unlawfully desired by us, Com. 10.  
And to conclude, the Holy Ghost doth expressly  those for wicked and ungodly men, that are injurious to others in any of these Particulars, Job 16. 10, 11. Psal. 73. 12. Jud. 15. and in many other places, where we shall find, that not only those that swear and take Gods Name in vain, and other ways violate the First Table, are pronounced impious and ungodly; but so also are those which break the Second, in reference to our Neighbour's Rights and Proprieties, and therefore such cannot then be Saints themselves.  
The Objections which are made against the Scriptures I have alleged, which require obedience to the King as Supreme, and consequently condemns the doctrine of deposing, dethroning, and murdering of Kings, because wicked and ungodly, or Heretics, as the Papists phrase it; I say the Objections which are made against them, by Bellarmine and other Popish Authors, from whence those that writ in the defence and justification of what hath been acted since the Treaty at the Isle of Wight, had their main Arguments, you may find them answered by Mr. Robert Bolton in his Sermon before the Judges, pag. 15. where you will find their impiety and simplicity fully demonstrated, to which I refer you.  
Pardon me I beseech you that I have been so long upon this last Conclusion, for I now look upon this principle as that which hath been the Principal cause of that confusion which hath befallen this Land of our Nativity.  
And thus now having by the Collections and the Conclusions drawn from them, made it evident, That we have deceived ourselves, and shall deceive others, if we still persist in making the particular private designs of some in subverting the Ancient Government of the Nation, to be the concernment of the Kingdom; which as Mr. Sedgwick saith, is large, and consisteth of King, Lords, and Commons; and that if Monarchy be restored, and that in the Family of our late King, this is not to Apostatise from the Cause in which we first engaged: For we find M. Sedgwick affirming, who ever saith so, doth lie grossly.  
If it should be objected, What are all these quotations to us of the Gathered Churches to the Independent Party. These particular Passages are charged by Mr. Sedgwick only upon some of the Army, that were guilty, but they belong not to us.  
To which I Answer, I wish from my very soul they did not.  
But I beseech you bear with my plain dealing, and let us all lay our hands upon our hearts, and make a serious reflection upon our selves. The Eye that seethe all other things, cannot see itself but by reflection: and we that can see and highly aggravate the Moats that are in the eye of others, cannot see the Beams that are in our own, without a due reflection upon, and a sincere inspection into our selves. It is that which of necessity must go before Repentance, even Consideration before Conversion, Psal. 119. I considered my ways, and turned my feet, etc. Now therefore let me entreat you to consider.  
The Nation being as I have said before, divided into three Parties, which of them have longest persisted in those ways that Mr. Sedgwick chargeth upon the Army, and in the justification of them, which of our Gathered Churches declared the trouble of our hearts, and our great dislike of the Army's disobedience to the Authority of the Lords and Commons that raised them; that bewailed the great severity, and John of Leyden-like cruelty they afterwards exercised: when fire came out of the Bramble, and consumed the Cedars of Lebanon, which of us professed with Holy Jacob, Gen. 49. 6, 7. Into their secret let not my Soul come, my Glory be not thou joined with their Assembly: Cursed be their wrath, for it was fierce, their anger, for it was cruel: But rather blessed them and God for it, joining with them in days of Rejoicing and Thanksgiving, accounting the other Parties refusing, but old and new Malignants. I desire you also to consider what Party have enriched themselves with the spoil, which Mr. Sedgwick speaketh of: That have as I said before, not only bid the Army, God speed, and so are partakers of all their evil deeds, but have joined with them, and have owned them in all those woeful changes and Revolutions that our eyes have seen, we have been for all Governors and Government but the right (except a few fifth Monarchy men that are only for King Jesus) We have been for a Commonwealth, without King and House of Lords; for a Protector and his Son, for a Commonwealth again, and then for that most dangerous Committee of Safety, erected by the Soldiery, that did so much threaten the Ruin and Eradication of the Magistracy and Ministry of this Nation, and last of all, for the last Sediment of the House of Commons; also many of us unnaturally complying with them in their horrid violence upon the City, for declaring for a free Parliament.  
To which Free Parliament also, how much we have showed our averseness: and how well we have wished to Col. Lambert and his Party, whom many of us hoped would interrupt their Meeting together, is notorious to the world, otherwise I should not have spoken so freely thereunto.  
Let us therefore upon these Considerations, take shame to ourselves, get our proud hearts humbled, our Souls softened, our Spirits cooled, the heats and animosities of our minds abated, and make all our harsh censuring, judging and accusing of others, to terminate in the accusing, judging and condemning of our selves.  
And let us in these days, wherein of late we have seen ourselves so much neglected by the Nation, so few of us being put either into the Militia in City or Country; or by the people of this Nation, chosen for their Representatives in Parliament, let us be so far from censuring and judging of them for profane and ungodly in so doing (imputing it only to the enmity that is in the hearts of all unregenerate and unconverted men to the power of Godliness) But let us who have so much denied the Power of it as we have done, judge and condemn our selves, for that Cruelty, Injustice and Usurpation of ours over them, of which we have given them just occasion to be so sensible of for these many years.  
I do profess, it is that which much saddens my Spirit, to observe, that we that do profess ourselves to be Saints, and to be of such scrupulous and tender Consciences, that in the Circumstantials of the Worship of God, we will do nothing without an express Command, though it be no no where forbid, but all must be according to the Pattern in the Mount; dare not communicate with any at the Lords Table, but such as we account for Saints like ourselves, though Christ did with Judas; or baptise our young Infants, because we find no express Command for it in the New Testament. Many of which Judgement renouncing the Ministry of this Nation, as coming from the Pope, and yet that many of us should carry on the 
* See Mr. strong's Serm. Preached at Paul's Nou. 5. 1653. Pag. 19  Papists designs all this while, and act from their Popish and Antichristian Principles, against Magistrates, because Heretics or ungodly, and go against the express Precepts and Precedents of our Lord and Master Christ. I say, this should very much humble us, especially to consider, That such as make not that high Profession with us, should stumble at the Scandals we give and they take at our Principles and Practices in reference to Civil Government.  
And that the Profane Rabble of the world, Swearers, Drunkards and Sabbath-breakers, Whoremongers, and such like Flagitious Sinners should exceed us in Loyality to our Native Prince; when as the Scriptures, even the New Testament is as clear and express in the charging of that upon our Consciences, as to hear, to pray, to meditate, to walk with God, and to fear his Dreadful Name. And therefore we shall find, that to fear God and honour the King, are joined together by the Holy Ghost, 1 Pet. 2. 17. Giving us to understand, that the contempt of this Precept (which answers to the Fifth Commandment) is not only inconsistent with the true fear of God, but also draws after it, the Breach of all the rest of the Commandments of the Second Table, Rebellion, Treason, Regicide, Parricide, and all kind of Murder, Injustice, Cruelty, and Oppression, the slanderous defaming and devouring of our Neighbours Good name; of all which I could wish, that our own times did not give too full proof and evidence of the same.  
Let us therefore upon all these Considerations, be moved to the exercise of Repentance as to these particular sins: To think upon Restitution, without which as one of the Fathers hath it, non remittitur peccatum, nisi restituetur ablatum: And let us be persuaded to give over the reproaching of such who are for a regulated Monarchy, that desire the Throne may be established in Righteousness, I say, let us no longer revile them with the odious Name of Cavee and Malignant, which words ye know are frequent amongst us, & with which now we are apt to brand all that are not of our Party: Whereas if we would look into the first remonstrance of the Parliament, we should find the Malignant Party to be described to be such as would introduce erroneous Doctrines into the Church, endeavour to subvert the Fundamental Laws and Government of the Nation, to erect an arbitrary power to distemper the Army that then was in the North, and to bring it up to overaw the Parliament. By all which Characters, my Friends, I fear the Name doth most properly belong to our selves.  
And let us now get out of these Extremes into which we have so madly run, for some misse-governments in the King, to cut him off, and cast off all Kingly Government, and upon selfish designs, to erect a Commonwealth; which Mr. Sedgwick calleth a Hoddy Doddy and all Breach, such a one as derogates from the Majesty of God, and the wisdom of man. Though it had a precious Foundation, and the Mortar thereof was tempered even with the Blood of all degrees of men in the Kingdom, and of all Parties but our own, and hath consumed more Millions then any, if not all the Kings of England ever did.  
I say, let us be weaned from this Novelty; and now let our Spirits be reconciled to Kingly Government again.  
Even that Ancient Government by Kings, which oweth its Original to the Ancient of Days, who hath said, By me King's reign, and to Jesus Christ, who is the Lord of Lords, the King of Kings, the true Fountain of Honour: That Government by which God hath promised in Gospel times, that his Church shall be provided for, and protected; that Kings shall be their Fathers, and Queens their Nursing Mothers: That Government in the want of which, we have found by experience all those wickednesses perpetrated as were done in those days, when there was no King in Israel, Judg. 17. 6. & 19 1. That Ancient way of Government by which God ruled his people of old, even by Moses, who was King in Jesurun, and by which this Nation hath been Governed for many hundred years, and never by a Commonwealth before.  
I say, let us by these Arguments shake hands and be friends again with Kingly Government, with which we have been at odds these many years.  
And to bring us together again, I shall to these Arguments give you one Quotation more from our Friend Mr. Sedgwick; saith he, P. 11. Kingliness agreeth with all Christians, they who are of a Royal Nature, and made Kings with Christ, cannot but be Friends to it. It is a Bastard Religion that is inconsistent with the Majesty and Greatness of the most absolute Monarch: And such Spirits are strangers from the Kingdom of Heaven, and know not the Glory in which God liveth, and are of narrow and evil minds, that are corrupt themselves and not able to bear Greatness, and so think God cannot or will not qualify men for such high Places, with answerable and proportionable Goodness and Power.  
In my mind there is very much of Truth in this Quotation, and I wish he be of the same mind still that then uttered it. Without all doubt, they which know any thing of the ways of God's administrations, either in the Kingdom of Grace or of Glory, should not be of Anti-monarchical Spirits. Their Spirits as he saith, are narrow, their Minds are evil: Especially those amongst us who have loaded with such reproaches, him whom I am apt to believe the Divine Providence hath so wonderfully preserved to rule these three Kingdoms.  
And now the very naming of Providence doth furnish me with a most cogent Argument in my judgement, to prevail with us all to incline to what I move you.  
For how hath the Divine Providence overturned, overturned, overturned all the ways of Government we have attempted to set up contrary to the Right both of Prince and People, as Mr. Sedgwick teacheth us.  
Doubtless, we have cause to fear we have highly offended in walking so by Providence, making that to legitimate those Actions of ours, for which the Word gave no warrant, but condemned rather. This was the Argument by which we answered all our Opposers: Oh the Providence of God hath declared from Heaven the justness of our Cause and Ways! Our Protector though in his long Speech at the Dissolution of the Parliament (so called) Jan. 22. 1654. he doth very much in many places press all to observe the voice of Providence, which had done such great things, wondering that they could not proceed further to the Settlement of the Government of the Nation, according to his desire, for which he broke them up: yet he was somewhat loath to own the Providence of God therein: For saith he, I cannot apprehend what it is, I would be loath to call it a Fate, that were too Paganish a Word, but there is something in it that we have not our expectation, P. 26. And sure there was the Divine Providence counter-working.  
But how evidently it hath appeared since, is our Duty as Christians to own and acknowledge; especially since this remarkable passage in his Speech aforesaid, P. 27. As for this 'Cause it is either of God or man: If it be of God, it will bear up; if it be of man, it will tumble, as every thing that hath been of man hath done since the World began: And as this is, so the all wise God deal with it.  
Now let us who have made the Providence of God our Rule, contrary to this express Command amongst others, that we should do no evil that good might come of it, Let us I say, as becometh Christians, acknowledge the alwise, Providential Dispensations in so stupendiously tumbling down the chief Actors and Agitators in those unwarrantable ways, we have too too much owned and justified.  
Truly me thinks the strange Tumbling that we have seen since the Protector was laid in his Grave, and how by an evil Spirit the alwise God hath sent among the men of Sechem, he hath so strangely 
Judg. 9 23.  tumbled down the Family of Abimelech, I say, that the near Relations of the Old Protector should be so instrumental in pulling down the New One; and in that, to lay the Foundations of that Disgrace that is come upon themselves.  
And how strangely the Providence of God hath brought about the Calling of this Parliament, defeated Col. Lambert since his escape, scattering the Disturbers of the Nations Peace, and disappointed their hopes of hindering the peaceable Meeting of this great Convention.  
I say, these strange and most admirable Providences which would fill a Volume with the Observations of all the Circumstances of them, should now convince us, that it is hardkicking against the pricks, and should very much bring us into a low Opinion and esteem of our selves, and incline us to a peaceable and Christian Accommodation with all Parties, and to show forth more Moderation of mind than we have yet made known to the World.  
It is only for these ends that I have spoken so home, and dealt so impartially with you, being acquainted with the temper of many of your spirits which require it.  
But if any Prophanatick shall make this cursed use of what I have written, as thereby to heighten that hatred of holiness (that is so natural to all unregenerate men) or to harden himself in his way of wickedness, stumble and be scandalised at the fall of some I have here presented, I say no more to him, but at his eternal peril be it: For though it be true which our Saviour hath said, Woe be to them by whom offences come; so it is as true also, Woe be to the world 
Matth. 18. 7.  because of offences.  
As for many of the late King's Party, that have been the greatest sufferers for him, I fear not that any such ill use should be made by them; so many of the Nobility and Gentry from Somersetshire, Northamptonshire, Kent, and about the City of London and other places, having most piously and Christianly Declared, That they do reflect upon their past sufferings, as proceeding from the hand of God; and that they do abhor all revengeful thoughts or actions against any party or persons whatsoever.  
Which Declarations of theirs have very much won my heart, and I desire that they may have the like effect upon all of our Party, towards those truly noble and gentle Persons, who have thus prevented us with their love and goodness.  
Let us therefore no longer harbour any jealous and uncharitable surmises against them: Let us not say it is an easy matter to give good words, though they never intent it. The Apostle tells us, Love, it neither thinketh or speaketh evil. But let us all who have seen how evil and destructive divisions and contentions are amongst Brethren; now come and see how good and joyful it is for Brethren to dwell together in unity; for doubtless we are Brethren, and all have one Father, though we most unhappily like joseph's brethren, have fallen out by the way.  
And that this good work may be prosecuted and carried on in all our Congregations, As I have spoken in particular to the Episcopal Clergy, and to the Presbyterian Ministers, so I shall address myself to ye who are the Pastors and Teachers of our Congregations; such as labour in the Word and Doctrine, being lawfully called thereunto. Oh be ye instant in season, and out of season, at all times, and upon all occasions, more frequently than ever pressing upon your hearers, and faithfully applying to them, the Doctrine of Self-denial, the want of which I fear is the cause of all that selfishness which is in our party; which selfishness is the sum of Vice, the capital enemy of God and the King, of Order and Government, of all grace and virtue, of every holy Ordinance and duty, especially of unity and Brotherly-love, of the welfare of the Public, and our own true good and eternal happiness. Oh therefore, let the Doctrine of Self-denial be more preached, be more practised then ever. Make also Conscience of preaching more than ever against hypocrisy, against disobedience to the fifth Commandment. And as the most of your hearers profess themselves to be such as have the Spirit of God, see to take heed of those ungodly lusts which Judas tells us argue, v. 19 that they have not the spirit. And persuade them above all things to show forth in their conversations for the time to come, those fruits of the spirit, which the Apostle speaketh on, Eph. 5. 9 The fruit of the spirit is in all goodness, righteousness and truth.  
Such fruits of the spirit as these breaking out in our lives and conversations, will make them winning, and draw those that are without to like and approve of the Religion we profess. These are such fruits which have but little appeared to the world in these late years amongst us.  
And therefore be persuaded and entreated to charge it upon the consciences of your hearers, that they bring them forth. The Apostle tells us indeed of other fruits of the spirit, as faith, love, etc. these do unite our souls to God, and God to us; but goodness, benignity, an affable and charitable disposition, Righteousness in our converse and commerce in the world; Truth, veracity and faithfulness in our words and promises, these unite and tie the souls of men to us all; These things, saith the Apostle, are profitable to men. All other our gracious qualifications, our most elevated common gifts of the spirit; though we could be never so Seraphical in our Contemplations, though never so Angelical in our expressions, though we had the tongue of men and Angels, though we should consume our lungs by our long prayers, and even weep ourselves blind for many of our sins; yet should these be abstracted from goodness, righteousness and truth, which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fruit of the spirit, we should show ourselves to be but of a selfish and solitary disposition, and no way allure others to be in love with Religion.  
Persuade therefore your people to shun that supercilious morosness of many in their conversation, saying unto their neighbours, Stand by for I am more holy than thou; that hardheartedness that commonly appeareth in many Professors towards poor and indigent persons: For though the household of faith are to have the pre-eminence, yet we are expressly commanded to do good unto all; even to 
Gal. 6. 10.  such as upon whom our heavenly Father causeth his sun to shine, and his rain to fall, which are the bad as well as the good. 
Matth. 5. 45.   
Tertullian relates of the Primitive Professors in his time, that they were called, not Christiani, but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chrestiani, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word which signifieth good, bountiful, 1 Pet. 2. 3. sweetness of manners and disposition; profitableness, 2 Tim. 2. 14. and that fruit of the spirit, Gal. 5. 22. translated gentleness. It should seem then they were such close followers of the gentleness of Christ, and of his goodness, who went about doing good, and that they were so profitable unto humane society, by their sweetness of disposition, their gentleness, their bounty, benignity and goodness, they did so abound in such fruits of the spirit, that they were called Chrestians. Now if we that live in these evil times, could be brought but to this excellent temper, how should we adorn and crown our holy profession, and draw in others to a love and liking of our zeal for God in matters of the first Table, and make all our present divisions to vanish: Especially if it be in conjunction with Righteousness, which will make us give to all their due; Obedience and Loyalty to the King as Supreme, and to all other Governors sent by him; and to all our equals love. By this means than shall all parties be united together, and the effect of these works of Righteousness shall be peace, and a quiet settlement of these three Kingdoms.  
I have now but a few words to speak unto ye of the Congregated Churches, in reference to the extremes into which we have run, in relation to matters of Religion and Church Government, and to press you to moderation therein also, as I have done the Episcopal and Presbyterian parties, and so I shall conclude my Discourse.  
Though I must needs say the parties before named have not run into that extreme with us, in reference to the Civil Government of the Nation, and therefore I have not had that occasion to speak to them on that subject which I have so largely insisted on to ourselves.  
Yet in Reference to Church Government, or matters of the soul and conscience, there are none of us all can wash our hands in innocency.  
What just occasion was given to all truly conscientious and pious men to be offended at the persecutions of the Prelates, and their superstitious injunctions and innovations; and consequently what need there was of a Reformation in Church Government, Sir Edward Deering, my Lord Digby, and others of their own party have declared by the former quotations.  
But how this blessed work hath miserably miscarried in all our hands, hinc illae lachrimae. I know the Presbyterian party are apt to say, if we Independents had not interposed, this work of Reformation had gone on with speed, their Government had been settled in the Nation; not considering that the progress that they had made therein by the sword, would (like the Commonwealth we have been raising all this while) require the continuance of the same to support and bear it up at vast charges: The Government aforesaid being not only dissatisfactory and displeasing to our late King, but to the greatest part of the Nobility, Gentry and Commons of the Land, besides our selves; especially as universal conformity thereunto by the Covenant was intended.  
Now to avoid these extremes into which we saw both others run before us, even of a violent, absolute and universal compulsion of conformity; that nothing in Matters of Religion might be urged that might go against our Consciences, and that according to our Principle, that particular Congregations are Independent, and subject to no Censure from any other Church but that of non-communion. We have given a boundless & lawless toleration to all corrupt and erroneous Opinions, from the Anti-Trinitarian to the Quaker, wherein though we have run into much Confusion and Disorder, yet have we therein come nearer to the Judgement of Mr. Hales before quoted, than either the Presbyterian or Episcopal Party themselves; who in his Discourse about dealing with erring Christians, doth neither approve of the High Commission Court, or of a Covenant to swear down the Extirpation of Error, Heresy and Schism 
* Or any other way of severity . For saith he, P. 55. Severity against, and separation from Heretical companies, took its Beginning from the Heretics themselves, and if we search the Stories, we shall find that the Church did not at the first arising, thrust them from her, themselves went out. And as for severity, that which the Donatists sometimes spoke in their own defence, Illam esse veram Eccclesiam quae persecutionem patitur, non quaefacit, She was the true Church not which raised, but which suffered persecution, was the facto true for a great space. For when Heresies and Schisms first arose in the Church, all kinds of violence were used by the erring Factions, but the Church seemed not for a long time to have known any use of a sword, but only of a Buckler; and when she began to use the Sword, some of her best and chiefest Captains much disliked it. The first Law that ever was made in this kind, was enacted by Theodosius against the Donatists; but with this restraint, that it should extend against none but such as were tumutuous: and till that time, they were not so much as touched with any mulct, though but pecuniary, till that shameful outrage committed against Bishop Maximian, whom they beat down with Bats and Clubs, even as he stood at the Altar; so that not so much the Error of the Donatists, as their Riots and Mutinies were by Imperial Laws restrained.  
Thus sar Learned, Pious and Moderate Mr. Hales, of whose Judgement had the Episcopal Party been in the time of their Government, these troubles in the Church had never been raised, nor had these miseries come upon the King and Kingdom: And were but what he hath written, seriously pondered by considering Christians of all Parties, it would pluck up the cause of all our Divisions by the roots. As I shall therefore commend to you all 
* Who shall be called to advise about matters of Religion.  his Works set forth by Mr. Pearson aforesaid, so this one particular Passage more amongst the rest; It is not saith he, p. 54. It is not the variety of Opinions, but our own perverse wills, who think it meet that all should be conceited as our selves are; which hath so inconvenienced the Church. Were we not so ready to anathematise each other, where we concur not in opinion, we might in hearts be united, though in our tongues we were divided, and that with singular profit to all sides. It is the Unity of the Spirit in the Bond of peace, and not Identity of Conceit, which the Holy Ghost requireth at the hands of Christians.  
This short Quotation giveth us a true account of the Cause and Cure of all our Church Dissensions and Divisions.  
Now that these Rents and Schisms may not grow wider, but be healed up (and I hope therein offer the sense of very many Church-Members) I say, I shall humbly propound this expedient: Let but the Episcopal and Presbyterian Parties abandon and renounce their Principle of universal Conformity and compulsion, and we of the Gathered Churches, ours of a universal toleration and liberty for Conscience: They exercising no other compulsive power over tender Consciences, than what they are furnished with from the Word of God; and we expecting and requiring no other liberty from them than what the Word of God allows us.  
And no doubt but we shall find the Son of Righteousness arising upon us with healing under his wings, and give us all that unity of Spirit, which is the Bond of Peace, though we have not Identity of Conceits and Apprehensions, and will make us all to be of one Heart, though we are not all of one mind.  
By what way of Government this may be best effected, I leave to the Advice of an Assembly of Religious and Learned Ministers of all Parties (whom no doubt the Parliament will speedily summon) and to the Result and determinations of the Parliament thereupon, in reference to Church-matters (I hope) all sober and moderate Independents if not very weak in judgement or strongly possessed with prejudice, and many other corruptions therein, will humbly submit to acquiesce therein.  
And not only so, but also to the judgement of that great Council, in reference to what they have voted, not only of the way of Government by Monarchy, but also to the Government of his Majesty.  
Whose Gracious Declaration of a free and general pardon to all his Subjects, how faulty soever, excepting only such as shall be here after excepted by Parliament (which cannot now be many, considering the chiefest are gone down into the dust.) And also of Liberty to tender Consciences, and that no man shall be disquieted or called in question for differences of Opinion in matters of Religion, that do not disturb the Peace of the Kingdom.  
I say, these Offers of Grace and Mercy from his Majesty, whom many of our Consciences tell us we have so much offended, and exposed to such great afflictions and Sufferings, should now melt our hearts through great contrition and penitential remorse for what is past, and work us to Resolutions of all due Loyalty and Subjection to his Government for the time to come, and that not for fear, but for Conscience sake.  
Methinks God having (as we ought to judge in Charity, by his Gracious expressions) turned his Royal heart towards us, how should it turn our hearts to be Loyal towards Him and make us now to make good what I now believe 〈…〉 by his Royal Father, in the Advice he gave to him before 〈…〉, when Prince 
In his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Wales; saith he, None will be more Loyal and Faithful to you and me, than those Subjects, who sensible of their Errors and great Injuries, shall feel in their own Souls most vehement Motives to Repentance, and earnest desires to make some reparation for their former defects. Nay, this Confidence his Late Majesty had of his most offending Subjects, that he further saith, in the said Advice, For those that repent of any defect in their Duty to me, I believe ye shall find them truly zealous to repay with Interest that Loyalty and Love to You, that was due to Me.  
Surely by what I have so largely insisted upon in all this Discourse, we of the Gathered Churches cannot be so stupid, but needs must be brought to a sense of this, that we have been exceeding defective in our Duty to the Late King. The Presbyterian Party in England and Scotland about the Late King's Death, and since have 
Some of them suffering death and banishment, etc.  testified their Repentance for their Defects in their Duty to the Late King, by their Loyalty to his Majesty. Methinks we should no longer lie under the same reproof as they did, 2 Sam. 19 12. Wherefore are ye the last in bringing back the King? Well, nunquam sera est ad bonosmores via. Let us therefore though we have set out after others, yet let us overtake them in the speedy and vigorous expressions of our Repentance for the Defects of our Duty to the Late King, by our Love and Loyalty to our present Sovereign.  
Let our Contentions now be turned into this Christian emulation, which Party of us shall be most pious towards God, most Loyal toward the King, and most loving to one another: And then no doubt if our ways please the Lord, he will make not only our enemies to be at peace with us, but us to be at peace & amity with all dissenting brethren & they with us, & will give us favour in the eyes of the Authority of the Nation, the King and Parliament, AMEN.  
FINIS.  
In the Integrity of my heart have I done this, Gen. 20. 5. Salem Philalathes, and a Church-member.