CHRISTIAN HND Sober wish FOR MODERATION.  
By a true Son of the Church.  
LONDON, Printed in the Year 1662.   

To the Reader.  
WHose experience in these late and so long times of Faction hath not evidenced to him how slight, nay how harsh returns the Assertors of truth, and through them truth itself, have ever received from them? whilst men so engaged through blindness or Jealousy (too inseparable adjuncts to Faction) either cannot see it as such when proposed, or so far misapprehend it, as to judge any thing moderate or sober, to be contradicting or betraying of their Cause. I hearty wish that the continuance if not increase of Faction still among us, and its sad Portents, did not, by showing us the need we have of Sober Truth, more than excuse my exposing of it to its former fate, by endeavouring to hold it forth upon so great disadvantage.  
But because there is usually so much Modesty as not to fly in the face of Truth, but to seek to wound it through the sides of its Maintainers, and by raising the mists of Prejudice against them, to darken the light of Truth itself. I do therefore, to prevent undue Prejudice to my Person, and thereby to Truth, in the sincerity of my heart declare. That I am fully satisfied with, and devoted to the Government of this Kingdom both Civil as it is a Monarchy, and Ecclesiastic as Episcopal. That the raising of the late War, was at the first, exceedingly against my Judgement, and was never countenanced or willingly promoted by me to the last. In a word, That nothing but a desire to help towards such a settlement of this Nation in Christian Peace and Unity, Ut Obedientes gaudeant, wherein the Subject may delight, hath drawn what follows from me: And I have no other request to you, but that you will come to the reading of it with the same unbyast desires, The best preparative to a Sober Judgement.   

A Christian and Sober wish for Moderaration.  
THough a particular Description of the late War, & succeeding great oppressions, under which this Kingdom hath miserably suffered by the space of almost twenty years, would be of singular use to manifest our misfortunes who seem not yet to be in love with Peace, and to increase amazement in others to see us perpetuating Feuds and Ammosities, when Peace after so long confusion is brought home to us by so stupendious revolution: Yet seeing their deep impressions upon men's minds cannot so soon be blotted out, and it being my desire to contract my thoughts into as as narrow a compass as I may, I shall only give this short account of the issue of that War, which was the destruction of the King (in a manner scarce to be paralleled) The change of the form of Government, and thereby the eversion of the Laws; and in their room we were subjected to the will and Tyranny of an Usurper that burdened this Nation: till we despairing of deliverance, God brought it to us in his own way, by his Arm: so that without the least outward force, without the loss of one drop of blood, All weapons fell out of the Armies hands as leaves in Autumn, Our King, Charles the Second, (the undoubted Heir to his dead Father) and with him the ancient Government and Laws restored to us, and the same face again to the whole Kingdom, without any so much as sign of opposition.  
No man will doubt, much less deny, but that as this wonderful dispensation of the Almighty is a Complication of numberless Mercies to this nation, and more especially to those therein who having engaged on the weaker side, were in a low, depressed and hopeless condition; so it multiplies obligations upon us both of Thankfulness, Love, Fear, Obedience, Confidence towards that God, Who remembered us in our low estate. Psa. 136.23. And of Charity, Humanity etc. towards our Neighbours, and gives cause to look upon ourselves, if we answer not those obligations, in a far greater danger (as having received much greater mercies) than what Samuel denounced against the Isralietes. 1 Sam. 12.24. Only fear the Lord and serve him in Truth with all your heart: for consider how great things he hath done for you. But if you shall still do wickedly, ye shall be consumed both ye and your King. Signal mercies challenge signal returns. Signal ingratitude doth draw on signal Judgements.  
I will not take the task upon me to enter into a strict enquiry how we answer God his expectation, in our retributions to him for all his Benefits. I shall only so far take notice of the apparent increase of Drunkenness, Excess, and profaneness, as to appeal to all sober men whether that reproof be not suitable to us, which Moses used against his People, Deut. 32.6. Do ye thus requite the Lord O ye foolish people and unwise? Is not he thy Father that hath bought thee? hath he not made thee and established thee? But because God is the searcher of the heart, I shall humbly leave this sore to his fuller search wishing earnestly for his Grace to enable us so, both to examine and Judge ourselves, that we may not be judged and condemned by him.  
But as to the discharge of those great obligations which are thereby laid upon us towards our Neighbours; Who can be so inobservant as not to see how Universally the Spirit of Revenge hath spread itself throughout this Kingdom? what repining at the Act of Oblivion and General Pardon? so far as to use that scurrile us and disloyal expression That it is a general Pardon for all the King's Enemies, & an Act of Oblivion for all his Friends. How common are the repetitions of those upbraiding names of Rebels, Roundheads, fanatics? (this last extended unreasonably to any, who are not too extreme) What provocations in Civil concernments? What stumbling blocks in Matters of Conscience? (though I may grant weak and erring) What stiffness in things indifferent? as if Abraham his example towards Lot his inferior Gen. 13.8. etc. were not to be followed; nor the Precepts of St. Paul Rom. 12.16. To condescend to men of low Estate. and Rom. 15.1. That the strong aught to bear the infirmities of the weak, were not to be observed. What exasperations, nay what exaggerations if men shall, or shall but seem to, Humanum pati, to show some humane frailty? What Indictments are brought upon some sudden forgetfulness under such Provocations, and with what unusual violence prosecuted, & with no less severity managed? How narrowly do men search to find startingholes in the Act of Oblivion? And set others Actions upon the Tenters beyond their true Staple till they crack, to take from them the Bulwark of that Law? Nay how blindly do men run for revenge sake into the very paths and footsteps of the Long Parliament, Cromwell, his Mirmydons, against the Loyal Party, and so imitate them whom they account the Pests of this Kingdom? In a word, what is left untried to make men desperate?  
If this manner of proceed shall be examined by the strait rules of men's duties as they are Christians, as Men, and as Subjects, I am confident they would appear so crooked and unanswerable in every respect, that Charity leads me to hope, that the unreasonableness and danger of these eager courses being thereby manifested, will make way for more moderate and sober Counsels. When therefore I look upon the Law of Christ, it is so plain in this case, that I may well say with the Apostle. 1. Thes. 4: 9 For as touching brotherly love ye need not that I writ unto you for yourselves are taught of God to love one another. God hath created us all Brothers, hath therefore stamped his Image upon us all; and hath renewed it, when defaced, through Jesus Christ, hath given to us the same Law, the same Promises, and hopes of the same Inheritance, hath tied us altogether with that indisoluble bond of Love; Made that the fulfilling of his Law. Gal 5.14. the confirmation of our hopes, the earnest of our Inheritance and the touchstone of our Love to God: without which here, no hope of Union with Him hereafter. 1 John. 4.20. If any man say I love God, and hateth his Brother, He is a liar. For our Furtherance in this great duty God hath taught us by his own Example. John 3.16. For God so loved the World that he gave his only begotten Son etc. 1 joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins; Hath magnified that Grace by owning of it v. 7. Love is of God; Hath owned it as his own essence, made it himself. v. 8. God is Love; And from all this grounds our duty v. 11. Beloved if God so loved us, we ought also to love one another; Hath taught us by his Precepts John. 13.34. A new Commandment I give unto you, that ye love one another, as I have loved you, That ye also love one another. So again Ch. 15. v. 12.17. Christ there maketh this his Badge, the sure Mark of his Disciples. Ch. 14.35. By this shall all men know that ye are my Disciples if ye have love one to another. And lest any should presume to limit this Universal duty within such bounds as Interest, Malice and Passions of our corrupted narrow hearts would prescribe unto it, God hath also taught us, both by his own Act and by his Command, That none, no not our bitterest Enemies, are to be excluded from being the Objects of our Love. Rom. 5.8. But God commendeth his Love towards us in that while we were yet Sinners Christ died for us ver. 10. For if while we were enemies we were reconciled to God by the death of his Son; much more being reconciled we shall be saved by his life. Eph. 2.4. To the same purpose Mat. 5.44, 45. etc. But I say unto you love your enemies, bless them that curse you, and pray for them which despitefully use and persecute you, That ye may be the children of your father which is in heaven: For he maketh his Sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust. And to the same is that of Luke 6.25. etc. But because every man will be ready to affirm (as usully they do of faith) That he hath love: give me leave to say to him the same which St. James to such boasters of faith jam. 2.10. Show me thy love without thy works, and I will show thee my love by my works. God hath made his graces fruitful that they may be visible, and occasions to glorify him. As faith worketh by love, Gal. 5.6. So love also is continually operative; Mercy and Pity, and their effects flow from it, as light and warmth do from the Sun. Thus hath the love of God manifested itself in the redemption of mankind through the death of his only Son. Thus Christ made his love appear by laying down his life, and commands us, as before, to love our neighbour even as he loved us, and to be ready to give the same testimony of it as he had done. Commands us not only to love our enemies, but to bless them, to do good to them, to pray for them, to forgive them. Matth. 6.14. To give, to lend etc. And from hence are those often Exhortations and Precepts in Scripture to love, Mercy, Bowels etc. Zach 7.9. Thus speaketh the Lord of hosts, Execute true judgement, and show mercy and compassion every man to his brother. Rom. 12.10. Be kindly affectioned one to another in brotherly love, 14. Bless them which persecute you, etc. 1 Pet. 3.8, 9 Finally be ye of one mind, have compassion one of another. Love as brethren, be pitiful, be courteous, rendering not evil for evil, or railing for railing but contrariwise blessing, etc. Col. 3.13. Put on therefore (as the elect of God, holy and beloved) bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another etc. This is a Principal channel whereby through the whole Scripture, the spirit of the Covenant in Christ seemeth to delight to run. The first and second Epistles of St. john are a continual Echo of Christ his last legacy so oft commanded in the 13. and 15. Chapter of St. john's Gospel. But my resolution for all possible brevity enforceth me to conclude this point with that of Rom. 12.19, 20. Dear beloved avenge not yourselves, but rather give place unto wrath. Vengeance is mine and I will repay, saith the Lord: Therefore if thine enemy hunger, feed him, if he thirst etc. Much more to our Brothers, Qui eundem Deum ex eâdem lege colunt, etiamsi; forte sententiis quibusdam, aut Ritibus disside ant. Grotius de jure Belli: etc. who by the same Law, worship the same God, though perhaps they differ from us in some Opinions or Ceremonies.  
But because this may be thought by some to be too high a Form in this corrupted Age, and to strict a rule, to be applied to the generality of men: let us examine the proceed before mentioned by those duties which lie upon us as Men; among which none so natural, and therefore indispensable to us as Gentleness, Tenderness, Pity, Mercy towards all Men, and hath therefore obtained the common name of Humanity, This I say is so natural to us that where we are not hindered by Interest or other incitements of Corruption, we do as naturally and without discourse or use of reason, exercise this virtue, as we do eat, drink, digest, and other actions which we perform Ductu Naturae, by natural instinct. So that to be wanting in this duty is to put off Man, nay to fall below the nature of Beasts for  

— Clementiacunctis  
In similes.   
It may be objected, That such mere natural actions if not guided by Reason may prove of most dangerous concernment, we may eat (if without consideration) poison etc. I shall therefore lay that Rule also to them. But because this would open a field too large for my intended brevity to run over, I will confine this examination to that great esslux and operation of Reason, that Cardinal virtue (for Moral virtue is but the perfection of Reason) Prudence. Whether it be Prudent to grudge at the Act of Oblivion, to endeavour to overthrow or in any Measure to lessen the benesit to any Person to whomsoever it is intended, Let His Majesty give judgement, who accounted it to be a most prudential Act in that his gracious Declaration from Breda. Apr. 4. 1660. to prepare way for his reception not only into his Kingdoms but into the hearts of his Subjects by holding forth his General Pardon to all except only (as his Majesty explains himself in his speech to the house of Peers 27. July 1660.) to the immediate Murtheres of his father: with this further Declaration in the word of a King. That no other Crime whatsoever against Him or his Royal Father, before the Publication thereof, shall over rise in judgement, or be brought in Question against any of them to the least endamagement of them either in their Lives, Inberties or Estates or (as far as lies in his power) so much as to the prejudice of their Reputations, by any reproach or term of Distinction from the rest of his best Subjects, desiring, and ordaining, that henceforward all Notes of Discord, Separation, and Difference of Parties, be utterly abolished among his Subjects. His Majesty acknowledges the great Benefit and Advantage which he had reaped from those his Promises and Resolutions in that Declaration. That he did owe his being there in Parliament, to God's blessing, upon the intentions and Resolutions he then expressed to have. That he was persuaded, if he had not made that Promise, neither himself, nor those of the House of Peers, had then been there. His Majesty there, and often since, acknowledgeth that Love is his great Security; and mutual Confidence, the great foundation of it. He well knows,  

Non sic Excubiae, nec circumstantia Pila,  
Qu●m tutatur Amor, nunquam extorquebis amaci,  
Hoc alterna Fides, & simplex Gratia donat.   

No circling Spears, nor Watches set by course,  
So guard as Love, which thou canst never force  
From mutual Trust and Clearness, is Love's source.   
From this ground his Majesty so often and so earnestly invites both Houses of Parliament to bring that his Promise into an Act of General Pardon, Indemnity, and Oblivion, which he there saith, is the most reasonable and solid foundation of that Peace; Happiness and Security which he hopes and prays for to himself and all his Dominions, the securest expedient to prevent future Mischief, That nothing can more enable Men of dangerous and obstinate Principles, to do so much harm, as the deferring the passing of that Act. And in his Majesty's Speech to both Houses of Parliament, 29. Decemb. 1660. He concludes with this, (which He saith, He cannot say too often, nor they too often where they go) That next to the miraculous blessing of God Almighty, and indeed as an immediate effect of that blessing, He doth impute the good Disposition and Security that they all were in, to the Happy Act of Indemnity and Oblivion, That that is the Principal Corner Stone which supports this excellent building, That creates Kindness in Us to each other, and Confidence is our joint and common Security, That they may be sure, he will not only observe it Religiously and Inviolably himself, but also exact the Observation of it from others. And that if any Person should ever have the boldness to attempt to persuade him to the contrary; he will find such an Acceptation from him, as he would have who should persuade him to burn Magna Charta, cancel all the old Laws, and to erect a new Government after his own Invention and Appetite. His Majesty yet further against the first meeting of the next Parliament, which was 8. May 1661. caused a Bill to be prepared for the Confirmation of that Act of Indemnity and Oblivion (there being some scruple of the legality of this preceding Parliament, by reason of the Style of Custodes Libertatis Anglia in the Writ of Summons thereunto) repeated in his Speech to them the same words, and tells them, that He is still of the same opinion, and more if possible of that opinion than He was, by the experience He had of the benefit of it. That He shall never think him a wise man who would endeavour to Undermine or shake that Foundation of our Public Peace, by infringing that Act in the least degree. Passages of so plain and undeniable Reason, that to endeavour to enlarge upon, or explain them, would but lessen and obscure them; I shall only observe upon those his Majesty's irrefragable Principles. That this our Act of Oblivion, is the happiest Copy that ever was drawn from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Athens: Quae concussum & labentem Civitatis statum in pristinum Habitum revocavit. Which restored that shattered, and even falling City, to its former Happiness and Estate. I might add, That it is also the best parallel to it, whereby upon the return of the People of Athens from Banishment, and the Miseries which attended it; and the Ruin of the thirty Tyrants whose cruelty had enforced them to it, it was enacted, Ne qua rerum praeteritarum mentio fieret: That there should not so much as any Mention be made of any of those sad things that had passed among them. Whether to compel men to be desperate be an Act of Prudence, I appeal to every man versed in any degree of History to decide. It have ever been the constant and unalterable course of all wise Commanders to avoid and prevent all occasions of Despair to their Enemies.  

Inclusis aperire Fugam, ne pejor in arcto Saeviret Rabbis.   

To open way for Flight to enclosed Foe,  
Lest straitened Rage should thereby fiercer grow.   
And on the other side, have often put necessity upon their own Armies, as the surest way to give Valour the sharpest edge.  scirent, auxilio sugae ademto, aut vincondum, aut moriendum esse. That they might know that all means to sly being taken away, they must either overcome, or die. How successesul this later course hath been, doth appear by Alexander the great, who had placed his Army (consisting but of 34000 Foot, and 4000 Horse) with the River Granicus on their beck, so that they could not fly, and thereby overthrew Darius with 700000 men. By William the Conqueror, who upon his first Landing in England burnt all his Navy, so taking from his Army all hopes of Flight, thereby so inflamed their necessitated courage, that they became Masters of the Field, and himself of the Nation▪ How fatal the contrary hath been, is evident by examples which fill all Histories, I shall only offer two. The first is the most famous Victory at the Battle of Poitiers, where the Black, Prince with about 8000 English, overthrew about 40000 French, and took their King Prisoner, who in confidence of his advantages of number, etc. denyedany reasonable terms to the English, any mediation though of the Pope, and forced them to extremities: of which Victory, take the confession of a French Author Frossard. Qua nescio an Vetust as proffer possit clariorem. I know not whether Antiquity can produce a more glorious. The other is the late Victory of the English over the Scots at Dunbar, 3. Sept. 1650. Where Ol. Cromwell having brought an Army of above 20000 to 7000, and of those not above 5000 sound, finding his weakness, and having slipped his Ordinance, and Sick, marched to return for England. The Scots having intercepted his passage, held a Council and therein admitted some Divines, who alleged that God had delivered Agag into their hands, and therefore if they let him go, would require it of them: whereupon they wholly stopped the passage, and enforced the English to sight, who now made desperate, overthrew the Scots Army of 20000 men, regained their passage, and returned safe and victorious into England. This last I mention to show that no place or age wants these examples, and to manifest the gross error of Cromwell in not securing his retreat, an observation I received from many of his own Colonels, who therefore, and for some other mistakes, denied him to be of skill in Conduct.  
What I have before cited by way of Argument out of the Kings own mouth, will save much of what might be brought to prove how unanswerable these courses are to the duty of Subjects. Certainly to break or lessen that which made the way so smooth for his Majesty's return, which conduced so much to His & the Parliaments safety when returned, which tends so much to the composure of men's spirits, so much to the advancement of the Honour and Credit of the King upon these His first and so necessary Promises to these Kingdoms (which if once they sail, what foundation can the People ever have to depend upon for their safety?) is so far from being agreeable to the duty of Subjects in relation to the King, or of fellow Subjects in relation to others; that no sober uninterrested Person but will judge such Actions as proceeding from the Enemies of them both. Nothing can lay so sure a foundation towards Universal Ruin, as the begetting of Universal Jealousies, Fears, Dispondencies, and Distrusts in his Majesty's Royal and Solemn Word and Promises. And therefore I do the more wonder and am unsatisfied, when I consider the Persons who are so forward in these ways of Violence: those who term themselves Royalists, who would seem to engross to themselves the Title of faithful Subjects to the King, and the sole Care of his Person, Credit, All who magnify his Person as Sacred, and his Power as Absolute: to see these Men thus to set up their own Interest and Spirit of revenge so far above them both, that there should not the least regard be had by them, so little to that his Declaration from Breda in April 1660. either in relation to tender Consciences, or Purchasers upon Public Sales, or to that his other Declaration concerning Ecclesiastical affairs, in October 1660. (that thereby some have taken the boldness to scatter scurrilous papers about London, to inquire if any man have found his Majesty's Faith or Promise lost between that City and Breda) gives too much cause to think that these men do mean nothing of what they with so much noise pretend, that they use his Majesty, but as a stolen to their Lust and Interest, to which his Person, Power, Safety, Credit, Kingdoms, All must veil or signify nothing. I shall to this Point only add that Parallel both of his Majesty's gracious deportment, and these men's Violence in King David and Abishai, 2 Sam. 19 When Shimei, who had impudently and maliciously cursed David, did after meet him returning with Victory to Jerusalem, Abishai stirs up David to revenge, saying v. 21. Shall not Shimei be put to death for this, because he cursed the Lords Anointed? Observe how David takes this motion, v. 22. And David said, What have I to do with you, ye Sons of Zeruiah, that ye should this day be Adversaries unto me? The Greek Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidi●sum, Treacherous. The Chaldee Paraph, the Syriack, Arabic, and vulgar Latin Translations have it, Ut sitis mihi Satan? That ye should this day be Satan unto me? Thus David rebukes him as his Treacherous devilish Adversary. The reason hereof David gives in the same verse, Shall there any man be put to death this day in Israel? Do not I know that I am this day King over Israel? his return and restauration to his Kingdom, was the reason why he pardoned Shimei, yea all the men of Israel. And herein doubtless his Majesty in the former passages hath endeavoured to imitate King David, and these so passionate Englishmen, do as industrously follow the pattern of Abishai; herein only they go beyond him; that we read not after David had so declared himself, that ever the Sons of Zeruiah had the confidence to open their mouths against it. But these men notwithstanding the King hath so often and so fully declared his Gracious Judgement towards his Subjects to all the World; yet still continue their incessant endeavours to frustrate all those his intentions, to weaken all his endeavours, and to break all his promises▪ In all that hitherto hath been said it was supposed as if those Persons who are, as before and full of revenge, had conquered those over whom they now so much insult: and truly if they had, yet such carriage, as it is manifested to be contrary to Humanity and Prudence, so is it far below the Magnanimity of the Romans. Qui nihil victis eripiebant praeter injuriae Licentiam. Who took nothing from those whom they conquered but power to rebel. And of that brave Heathen who said, Armatus sit oportet quem oderim. He must be Armed whom I hate. But if we should cast our thoughts back upon the whole tract of our late troubles we shall find little ground for them to boast of that. Alas, their turning their backs was so constant that some of their Adversaries might have had the confidence of Z●sca, who willed a drum to be made of his skin after his death in assurance that whensoever it was brought into the field it would be sufficient alone to put the Adversaries to Flight who had so constantly fled before him when he lived. And I wish it were not too true that some of those men have weakened the late King's cause more by their Debauchery then by their Cowardice my desire and resolution to abstain from all unnecessary provocations takes me off from touching further upon this string; or from pressing how clear an evidence such carriage is of the most beastly, and lowest Spirit.  

At Lupus & tristes instant morientibus Ursi.   

The Wolf and ugly cruel Bear,  
Their very dying Prey do tear.   
How unworthy it is of noble and brave men, let the Scripture judge in that answer of the Prophet Elisha, to the King of Israel 2 Kin. 6. When that Prophet had led the great host of the Syrians (whom God at his Prayer had smitten with blindness) into the midst of Samaria the King of Israel asked the Prophets v. 21. My Father, shall I smite them? shall I smite them? v. 22. And he answered, Thou shalt not smit them, wouldst thou smite them whom thou hast taken Captive with thy sword and with thy Bow? Intimating that it were Cruelty to have done it in cold blood to those whom he had conquered.  

Post Acis, Odiis idem qui terminus Armis.   

When Fight is done, all hate must cease,  
And with Arms be laid down to Peace.   
Much more where the absolute hand of God upon them had Delivered them into his power. If this be not the present case, as at the first I hinted, I dare appeal even to these men themselves.  
I cannot here omit one Argument, which present experience hath brought in these few years of this great Revolution whereby is evidenced even to sense, how unfit and improbable a way to Settlement these Violences are and are like to be, by what they have already effected. Hand ignota loquer. I speak but what is to well known. was there ever a clearer day in England then that wherein the King appeared in his return to London 29 May. 1660? Was there ever a more enlarged and Universal Testimony of satisfaction and joy, then at that time? Did not many several judgements and Parties yet join & emulate in their endeavours for his Majesty's Restauration, and Entertainment? Did ever Prince offer himself to Public view with more applause, or ride, walk, swim, and any thing with more security? Did not this Sereinty continue till by the Act for establishment of the Present book? of Common-Prayer, and the total neglect of that His Majesty's Declaration concerning Ecclesiastical Affairs 25 October 1660. all hopes were taken from those who (as His Majesty therein saith) had declared themselves to him To be neither Enemies to Episcopacy, nor Liturgy, but modesty to dosire such Alterations in either as without shaking of foundations might best allay the distempers which the Indisposition of the time and the tenderness of some men's consciences had contracted, from others whose consciences were not satisfied with set forms till by so vigorous a putting in execution of the Stat. of 35. Eliz. 1. (which was scarce ever made use of in fourscore years before) many thousands were put in fear of Banishment for their Conscience sake till thousands were cast into Prisons only for meeting to serve God (at least as they think in a right way) till Purchasers upon Public Sales found themselves left to the mercy of those who claimed those Estates, and the gracious intentions of his Majesty in his Commission issued out in favour of them made frustrate by the Commissioners not attending that Service, till very many were at several times upon bare suspicion imprisoned, some sent to remote Castles, etc. And thereby bereft of that part of His Majesty's Declaration from Breda which promised them freedom from the least endamagement in their Liberties as well as in their Lives and Estates. But after that in these and other things of so general and tender concernment so great and considerable a number of the People, found such disappointments of their Expectations though grounded as aforesaid Jer. 8.15. That they had looked for Peace, but no good came, for a time of Health, and behold trouble. I wish I might not too truly add, After God also so failed in his just expectation from us, for such his unparalleled Mercies that he might now say as in Isa. 5.7. I looked for Judgement but behold oppression, for Righteousness, but behold a Cry. After these uncharitable Violences against our Neighbour have been seconded with such open and universal dissolution and profaneness against God, as if we alone had taken upon us to fulfil that Prophecy of Christ, Matth. 24.12. And because Iniquity shall abound, the Love of many shall wax cold. After all this and much more, there is indeed a sad and dark Cloud arisen, and which every day increaseth, and hath almost overspread the face of our so late glorious Horizon. How are men's minds filled with all manner of Fears and Jealousies? How have they broken forth according to the several apprehensions and constitutions of men, in some to desperate Attempts, in others to voluntary Banishment and Transplantation of themselves, their Families, Stock, Trades, etc. in very many to a Stupefaction, and sitting still, to a giving over all manner of employments? what an unheard of deadness is there in all manner of Trading over all the Kingdom? (whereof and of the Causes his Majesty takes notice in his last Declaration, where he professeth, That he can never think the Peace of His Dominions secure, whilst there shall be a Colour left to the Malicious and Disaffected to inflame the Minds of so many Multitudes upon the score of Conscience, with despair of ever attaining any effect of His Promises for their ease) His Majesty is enforced contrary to his own inclination to continue extraordinary Guards for the security of his Person, who can express what dreadful events such Jealousies may portend? no man but may in some measure guess. This I say is an Argument whereby the Truth of what was before offered by way of Reason, is brought down and evidenced to Sense, wherein both the Contraries being put together, they do appear as clear, as if written with a Sun beam; so that, without the inevitable decree of this Nation's ruin both in Church and State be gone out from Heaven, it is impossible for us to be possessed with such blindness, and dementation, as to forsake so plain a path for our future Peace and Settlement, and to follow the other Precipice, whereof every step appears already to be so dangerous, and the end destructive. God by almost a miracle hath put into our hands the power to provide for our future Happiness and Security, and hath graciously put it into His Majesty's heart to choose the better part; who hath accordingly shown in his last mentioned Declaration, That he doth and shall ever think his Royal Dignity and Greatness much more happily and securely Founded in his own Clemency, and his Subjects Love, then in their Fears and his Power: Wherein his Majesty not only acts according to those rules of Reason and Christianity, but from his clear insight into the nature of his People, who as Tacitus observes, when under the Power and Conquest of the Romans yet were only Domiti ut parean, non ut Serviant, Subdued to obey, not to Serve. The Foundation well or ill laid, concerns exceedingly the whole building; if there be an error or defect in the first concoction, it will hardly be rectified by all that follow: That will scarce attain to be a true Settlement which is founded upon the Fears, Jealousies, Dislike, and Dissatisfactions of so very many thousands, especially when grounded upon or accompanied with those things which concern that whereof no man can be Master, His own Conscience; whereof God only can be judge: Et sic liberavi Animam meam.  
FINIS.