THE Army's Remembrancer.  
WHEREIN They are presented with a Sight of their Sins and Dangers.  
And also with a Scripture Expedient For their Preservation.  REVEL. 2.5. 
Remember therefore from whence thou art fall'n and Repent.  Bernard in Dedic. Ecclae. Serm. 3. 
Non miremini fratres, si durius loqui videor,  
Quia Veritas, neminem palpat.  
BY A Cordial Friend to the Kingdom's welfare. Rr.  
LONDON, Printed for Stephen Bowtell. 1649.   

TO HIS EXCELLENCY THOMAS LORD FAIRFAX, General of the Parliaments Forces, and to the General Council of War.  
Much Honoured Sirs,  
HAving been a sorrowful observer of your Unworthy walking, both formerly and of late; And taking notice of God's displeasure against you for it, so as not to be inhappied by a faithful Admonisher, or Remembrancer of your sinner and dangers. I durst not, finding the Holy-Ghost bringing this to my remembrance, to become a Remembrancer to you, be disobedient unto that Heavenly Vision, by consulting with flesh and blood.  
Our blessed Saviour tells us, that in some cases, if men should prove stones and hold their peace, the stones should prove men and immediately cry out, Luke, 19.40. And truly did you but know me, as well as I do myself, you would look upon me as such a miraculous Monitor, One, the string of whose tongue is unloosed, that never spoke in this kind before. But not upon the sight of the murder of Croesus, but of the utmost crisis of danger, wherein you have involved yourselves and the Kingdom.  
Though the Scene be altered, the Court turned into a Council of War, and the Court Parasites vanished away, yet am I jealous over you with a Godly jealousy, that it is your great unhappiness not to be so free from Flatterers and Flatteries as I could wish. But not knowing how to give flattering titles, lest in so doing, my Maker should soon take me away. job. 32.22. I have declined in what I humbly present your Lordship, and your Council of War in what followeth (as your faithful Remembrancer.) Not only those affirmative flatteries, which are too often sounded in your ears by way of encouragement in this your present undertaking; but also that Negative flattery, consisting in the silencing, or extenuating the sins and miscarriages of those whom by the Law of Love we are bound to deal faithfully withal.  
Your Lordship and Council well know, that in Fortifications that Engeneer is a Traitor that conceals or lessens a places weakness, and he is no less to be condemned that shall with a negative flattery, conceal or extenuate the sins and miscarriages of such persons, as may endanger the public safety.  
I have therefore, in the integrity and sincerity of my heart, for prevention of those miseries and calamities that are like to come upon yourselves and the Kingdom, by your means, endeavoured by a sound conviction to make you sensible that there are in you, even in you, sins against the Lord your God, of which you are guilty, either actually, or accessarily, 2 Epist. John. 11. And because they are such as have been committed in the sight of the Sun, before all; therefore I have remembered and reproved you before all, that others may fear, 1 Timothy, 5.20. Wherein as I come not out against you, shod with indignation and scorn, being pleased to pour contempt upon you, as you know who, (Sedg) nor yet with Lilburnian language, but with a spirit of meekness to restore you.  
So do I hope for, and earnestly desire your favourable acceptance and candid interpretation, Beseeching your patience to read over, and ponder, what I have sincerely and seriously propounded for yours and the public good, and your pardon for any un-intended failings of mine in my expressions. And having by prayer put this blunt weapon into an Omnipotent hand, that can make it cut indeed: I bow my knees to the Father of our Lord Jesus, that be would grant you according to the riches of his glory, to be strengthened with all might by the spirit in the inward man, that so you may conquer your present temptations, and be recovered out of Satan's snare, into which he hath brought you by transforming himself into an Angel of Light, even so prayeth, again and again.  
Your most humble Servant in the Lord, Rr   

THE ARMY'S REMEMBRANCER.  
Being under a sad Apprehension, of the great indignation, and displeasure of our God, who manifests himself to be a Consuming fire, not only by permitting, the beginning, but the continuance of these cruel, and bloody civil Wars amongst us. Being also much affected with a tender sense, of the glory of our gracious God, and the honour of his blessed Gospel, which suffereth much by your present miscarriages, & being truly touched with an unfeigned desire of yours, and the Kingdom's welfare, and preservation, which are exceedingly endangered, by your unsaintlike practices, having also a clear vision of that confusion, that is like to come upon you, and this miserable Kingdom by your means, except speedily prevented.  
I am compelled to break through many intrinsical and extrinsecall obstructions,, and though a very unable and unworthy instrument, to undertake so great a service. Yet in the strength of the Lord Jesus Christ my Redeemer, to lay before you in all humility, sincerity, and fidelity, what, I hope, he by his holy spirit, hath suggested unto my most sad & serious thoughts.  
But before I begin, I must necessarily do these two things. First, endeavour to remove,  may occasion any prejudice against me, or the ensuing matter. And then Secondly, open my Commission before you, that gives me warrant for this my enterprise.  
That I may do the former, I must at this time walk rather by the Precedent of David, than the Precept of Solemon his Son. His precept is, Let another man praise thee, and not thyself, Prov. 27.2. But his Father practices to prevent a prejudice that was taken at his person, which was, to praise himself, and boast of his valour, and magnanimity, 1 Sam. 19.36. whose example I must so fare follow, in the commendation of myself to you, being a stranger, as I may present the integrity and sincerity of my affections towards your persons (though not your sins) as you are Soldiers and Saints by profession, which I have not only testified, before God and man in my prayers and Petitions for your Modelizing, but could produce many comfortable evidences that I have upon Record, of Gods hearing my prayers for you, when you have been engaged about his work in the field. And that you may not look upon me as an Apostate Round-head, in reference to your selves. I could produce witnesses, that could testify, that I have not been wanting in showing my respects, and affections even since your first grand disobedience (of which I shall humbly mind you by and by) All which and more, I could speak to this end, that I might prepare your hearts and ears to receive without prejudice, what I have to propound, as coming from a Christian, a Friend one that loves you, and desires your welfare.  
And now in the next place, that I may show you my Commission, to bear me out in this my enterprise, besides that call that I have from yourselves in your Remonstrance p. 4. The public affairs in your hands being brought to the utmost Crisis of danger, calls upon every man to contribute what help he can.  
Behold I have it written in such a book, as is more authentic than yours. Levit. 19.17. Thou shalt not hate thy Brother in thy heart, thou shalt in any wise, rebuke thy neighbour, and not suffer sin, on him. The morality of which precept in regard of its equity and necessity, being of more force under the Gospel, as the bonds of the Brotherhood, are now more strong and spiritual. Besides which, I find in the Gospel, that we are not only to mourn for other men's sins, Philip. 3.18. but to reprove them, Ephes. 5.11. And that by the communion of Saints, we are not only to exhort and admonish one another, Rom. 15.14. But that it is the duty of all that are spiritual, to restore those that are overtaken with a fault, Gal. 6.4. That they may be set in joint again after a dislocation.  
Now that you may be restored, & set in joint again, I shall present you with a Scripture expedient, by which you may be recovered out of that dangerous condition in which you have involved yourselves and the whole Kingdom, in walking by providence without a precept.  
And because that it is more than evident, that by those great Victories and Successes wherein God hath used you to be instruments for the Kingdom. Your hearts with Vzziahs, are lifted up to your own destruction, (2 Chron. 26.16.) and of the Kingdom: Meddling with those matters and affairs, for which you have no more Commission, than he had for the Priests Office.  
I shall present you with a History out of the truest Chronicle, wherein, if you will but weigh it, as I have done, you shall find, That which may cure you of your spiritual Tympany. As first, That success in Civil war, to prevail over our Brethren by the Sword, is not always a sign of the Conquerors Saintship.  
Secondly, That Conquerors that have found good success in the field, are very backward to believe that they are Sinners, And  
Thirdly, That a sound Conviction of it, that there are sins in a prevailing party over their Brethren, is an excellent expedient, to alter cruel purposes and intentions, and beget a brotherly union.  
Now because that I desire nothing more than that you may parallel that Army in the History, both in the change of your purposes, and desisting from your practices, as they did upon a sound Conviction. I shall a little amplify the following History, and become not only your Remembrancer, but Observator also, for want of a Better: Because that our Odeds, our Prophets that should come to you with the Message I now bring you; are like to have but little acceptance; Because you are not only apt to question their Commission, whether lawful Ministers, but musing as you use, to conclude, it might come from self-interests, and by-respects.  
To detain you no longer therefore from this story; you shall find it, 2 Chron. 28.6. There we read of a cruel war which ended in a bloody slaughter, made upon the people of Judah, by Pekah the King of Israel (who all came out of the loins of Jacob, and were all one Kingdom, till through sin separated and rend asunder) by whom was slain in Judah, one hundred and twenty thousand in one day, which were all valiant men, because they had forsaken the Lord God of their fathers, vers. 6. At which time the King's Son was slain, and two of his Councillors, and two hundred thousand women, sons and daughters, were plundered, and brought captive to Samaria: But in the midst of this great victory, and conquest over their brethren, had they an Euge from their Master? was it looked upon as that which called for a solemn day of ? No such matter, for behold, a Prophet of the Lord was there whose name was Oded, and he went out before the Host that came unto Samaria, and said unto them; Behold, because the Lord God of your fathers was wrath with Judah, he hath delivered them into your hands, and ye have slain them with a rage that reacheth up to heaven, vers. 10. and now you purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you.  
Now if you will consult with the story, you shall there see by what argument he diverts them from this cruel purpose of theirs, to prosecute this victory with a cruel captivity; Saith he, But are there not with you, even with you, sins against the Lord your God?  
This interrogation begot a sound conviction, that they notwithstanding their successes, were sinners as well as their brethren.  
But how? by a particular application of sin unto them with a double interrogation; Are there not with you, even with you, implying how hardly those which are victorious and successful will be convinced of their sinfulness.  
Had not the Prophet Oded come with this seasonable conviction, they might have been puffed up with pride and self-conceitedness at their success, and have looked upon their conquered and captivated brethren, as those Jews did upon the Galileans whose blood Pilate had mingled with their sacrifices, to be greater sinners than themselves. They would have said, oh, these vile wretches, these cursed Apostates, these having forsaken the Lord God of their fathers, are therefore justly delivered as a prey into our hands, who are more righteous than they, Their King would have introduced idolatry, Or at leastwise innovations in the worship and service of God, and therefore when he went unto Damascus to strengthen himself by the King of Assiria, 2 Kings 16.1. he there saw an altar, with which he was enamoured, and by it corrupted the worship and service of God, And Vrijah his Chief Priest was as forward in adulterating the same as he, v. 16. And all the people were like their Priest, all had forsaken the Lord God of their Fathers, and turned Apostates. But it appeareth that upon this sound conviction, by Odeds' interrogation, the pride of their spirits, upon this mighty success was much abated, their cruel purposes and intentions were changed. And therefore we read of no reply made unto it, no studying for evasions to keep off the blow, not a word in the aggravation of their brethren's wickedness, or by way of extenuation of their own rage and cruelty with which they were charged by the Prophet. But to show the tractability of convinced sinners, the Heads of the people instead of arguing, they fell to acting, and that in opposition to the Army, that had been so victorious, and were now returned with such a numerous company of prisoners. They use no carnal reasonings, they consult not with flesh and blood, We must not discourage the Soldiery, they will not engage for us another time. No, But in the 12. v. certain of the Heads of the people (whose names are upon record to their eternal honour) stood up against them, that came from the war, and said, you shall not bring in the Captives hither. But yet to teach us, that as they which are convinced of sins themselves will valiantly oppose sin in others. So they are tender of giving any ground of just offence, or showing wilfulness in their opposition; therefore they do here give them a reason of it, which contains an ingenious confession of their own sins, ver. 13 Intimating further, That a sound conviction of sin, is accompanied with an ingenious confession of sin, And therefore say they, ver. 13. For whereas we have offended against the Lord already, you intent to add more unto our sins and our trespasses. Concluding with all, that The cruelties of an Army towards their brethren by Nation or Profession, shall be charged not only upon themselves, but those that raised them. And therefore said the Princes, and the Governors, you will add unto our sins, and our trespasses. And let me but observe one thing more that these Heads of the children of Ephraim, or Israel, they were not the Heads of the Army, for it is said expresty, that these four Govenours, they stood up against them that came from the War, And therefore Mr. Will. Sedgwicks' new Doctrine in his New view of the Army, etc. That when a State or Kingdom puts arms into Soldier's bards, they divest themselves of their power and authority, and consequently by it become the people's Representatives: which he doth endeavour to prove in several Propositions. Are all answered by this Scripture instance, and the obedience of these Armed men that had no such Chaplain, and by which is evident that in this point Mr. Sedgwick is as sound in his judgement, as he was upon the day of Judgement itself. It appearing I say in this story, that the Governors and Head of the people, when the Army acted cruelly, and sinfully, to provoke the Lord to anger, withstood them, and opposed them in such away, as declared they had not divested themselves of their authority, and therefore not as unto their Equals do they fall a praying and beseeching them. Nor as to their Superiors in power to Petition them. But as to those that were still under their command, they speak in the Imperative Mood: You shall not bring in the Captives hither, for whereas we have offended against the Lord already, you do intent to add more unto our sins, and our trespasses, for our trespass is great, and there is fierce wrath against Israel.  
Now follow the effects of this sound Conviction, both upon the Army and the Princes, for they are distinguished by the Holy ghost.  
First observe the success of it upon this successful Army to whom by Oded it was directed, v. 9, 10. But are there not with you, even with you, sins against the Lord your God, v, 11. with which the Civil Magistrate concurring, as I have showed you, so prevailed upon the Army, that they neither pretend to Salus populi, they affirm not, all their Brethren have is theirs, that they have conquered them, they say not, have we not adventured our lives to get all this spoil and plunder, No, but they deny themselves in that which is a Soldier's joy, to divide the spoil; and as a Precedent for all Soldiers to be at the command of those that raised them, they submit themselves, vers. 14. So the armed men left the Captives, and the spoil before the Princes, and all the Congregation.  
The Lord being intended to put a period unto the troubles of his suffering people, works a happy conformity in the Army to the commands of the Princes.  
And now to give us also a resemblance to the life, of the sincerity of that sorrow that was in the Princes for what they had done amiss also, though they could not show it by putting life again into the dead carcases of their slaughtered Brethren, yet they not only decline the intended cruelty of the Army: But v. 15. they arise up, and with the spoil  all that were naked of their captived Brethren, and having comfortably resteshed them, they return them home again in peace and liberty. And I do not find after this Reconciliation, by the aforesaid expedient applied unto them that were the Conquerors, that there were ever after any more Civil wars between Israel and Jadah.  
And thus now having presented you with a Story which doth in part gratify your desire, Remon. p. 27. of a people given up unto a preposterous and self-deserting way, so as to part with their Prisoners and plunder, and be diverted from a cruel design; But doth fully present you with a Scripture Expedient not only for the composing of our Divisions and ending this civil War, but in particular most useful to stay you in this your sinful progress, and to alter your purposes and intentions declared in your Remonstrance. To which end I shall as your Remembrancer, remember you from whence you are fallen, and into what condition, and by propounding Odeds Interrogation, endeavour to bring you to a sound conviction. That there are in you, even in you, sins against the Lord your God.  
Are there not with you, even with you, That do profess yourselves to be the Saints of the LORD, and the children of the most High; The Illuminated one's of the LORD, and the children of the light, such as are called with a holy calling; to be conformable unto your head, in humility, meekness, self denial, contempt of the world, and saithfullnesse in your trust. Upon which your aforesaid profession, you were concluded to be such as would prove the only faithful ones in your trust, and without all question be obedient unto the Authority of those that raised you, and put the sword into your hands. But are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you, you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins. Conscience-wasting, and land-desolating sins, as the same root is used, Psal. 34.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be desolate: Against the Lord your God, against him in whom you profess so much propriety, and speak with so much boasting of his presence with you, and your intimate familiarity, communion, and acquaintance with him: Are there not with you, even with you, sins against the Lord your God; against him Absolutely, and against him Relatively?  
Absolutely, and Immediately, against his holiness, against his truth, against his free grace, against his glory, against his Gospel, against his mercies, and against his Providence.  
And Relatively are there not in you, even in you sins against the Lord your God, in Relation to 1. the King, 2. the Parliament, 3. the Kingdom, 4. the Ministry, 5. the City, 6. all that do profess Godliness; 7. and lastly, in relation to your own selves, and souls?  
That there are in you, even in you, sins against the Lord your God; under all these considerations (That so you may be brought unto a sound conviction, and may be restored, and set in joint again,) I shall endeavour by hard arguments, and soft words, to convince you from your own Papers, your practices, and declared purposes, by all which it will appear, (that though by many you have been most miserably flattered; yet besides those manifest fruits of the flesh, which are predominant in many of you, as Wrath, Strife, Sedition, Heresy, Gal. 5.20. There are likewise many other sins to be found amongst you, that will declare that the Spots that are upon you, are not the spots of God's Children.  
But before I begin, besides what I have already said in my Preamble, to take off all prejudice, and that you might see into my heart, and behold the Rise of this conviction, which is the truest love that can be manifested.  
I do in the Bowels of Christ, not only desire your patience to read over and over, what I am now to lay before you, (though it may seem to be expense of time, and a diversion from your weighty employments) Because (if effectual) may save you a great deal of time, which otherwise you are like to spend, in the undoing of yourselves, and the Kingdom.  
But as I desire your patience to read it; so to be Patients: And if to restore you, and set you in joint again: I should handle you hard to your feeling. Consider I beseech you, it is not intended to hurt you, but to help, and heal you: If the Lord Jesus by the ligament of his convincing Spirit; be but pleased to bind on, that which I only can apply to your dislocations.  
I begin therefore with Oded, to ask you this question: Are there not with you, even with you sins against the Lord immediately?  
Are not you who do express so much bitterness of spirit, against others as Apostates? Are not you guilty of Apostasy, both Dogmatic and Moral? Have you not been so fare from walking worthy of that liberty the Lord hath given us from Prelatical Persecution, by holding fast the form of sound Doctrine of Faith and Love. 2 Tim. 1.13. and that faithful word you have been taught; As not only to be carried about with every wind of Doctrine, to bring the Mysteries of faith unto the Bar of shallow and corrupt reason, that incompetent Judge; And to disgust and dislike those Ancient Truths of Humiliation for sin, and mortification of the same; but also from these beginnings of Dogmatic Apostasy, into small errors, proceeding unto such as do race those very Fundamental Points, and Principles of Religion, which have the greatest influence into practical Holiness: Therein verifying Mr. John goodwin's assertion, in his book of justification, in his Preface to the Reader Page 13. (says he) Lot's plea for Zoar, is it not a little one, is at no hand to be admitted for the sparing of any error? A small error cannot lightly be favoured, or connived at; but that great errors will be comprehended in the Indulgence: Oh Brethren I beseech you be but serious in a self reflection in this particular, who by Satan's subtlety and sophestry are so beguiled, as that though your Gold be turned into Tin, your Silver into Dross, Truth into Error, Verity into Here is; yet to conclude, your condition was never better, and therefore do account those Ministers, or Christians your greatest Enemies that do oppose you: Especially in your endeavoured for Act of 
* Toleration.  Indemnity, for all Apostates, that shall departed from the truth.  
I shall forbear in this place interrogating whether there are not in you sins against the Lord your God; Not only by your misbelief, in point of Error and Heresy, but by your unbelief, the universal Cause or Mother of that Moral Apostasy you are guilty of, because I shall have occasion to mind you, both of that and your abuse of the mercies, and providence of God by and by.  
And not to mind you at large of your grand, and Original disobedience, unto the Commands of the Parliament, in Refusing to disband May 1647. your surprising and removing the King's Person from Holdenby, without and against the Parliaments pleasure or privity, and after that your marching up against the House, accusing their Members, presenting the House with Messages, so full of arrogancy as was altogether inconsistent with humble Saints; prescribing them a time, with menacing expressions to answer you before night, as is to be seen, in some of your printed Letters and Messages which are upon record to the scandal of Religion.  
I say not to mention or remember you of these any further than to bring you unto a sound conviction of your unconformity unto the Rule of the word, and the example of your Saviour.  
Oh the sins that are with you, even with you against the Lord your God: Even since as it was reported, (to the gladding of the hearts of many that were truly godly) that you did keep a day of Humiliation for those forementioned offences: Yea, even since you have found the Lord graciously preserving you from being devoured by a fire of your own kindling, from ruin and destruction, through those late Insurrections both in England, and Scotland, of both which you were the occasion by your not disbanding.  
I beseech you ask yourselves this Question: Are there not with you, even with you, sins against the Lord your God? Have not you abused the late mercies of God to yourselves, and this Kingdom; those great Victories, and speedy successes with which God had crowned you for the Kingdom's good? Have not you crossed that providence of his, by which as with a Sun beam he writ his gracious intentions towards this Kingdom, in ending their troubles by a Treaty, having from so low a condition suddenly raised up our Representatives to a capacity of Treating upon Terms, both Honourable, safe, and profitable for themselves, and the Kingdom? Have not you abused all by your practices, and purposes, declared in your Remonstrance? That you have so; I shall only be your Remembrancer, to remember you, of an objurgation, and expostulation with you, of a Prophet of your own, Mr. William Sedgwick, who though a very unlikely instrument; yet in his Justice upon your Remonstrance, in many places, God hath opened his mouth, as once he did baalam's Ass to reprove you: Though now in his New view, he would like that Prophet's Animal carry you himself, lest you should not move fast enough into those courses, that are like to prove so destructive to yourselves, and the Cause of God.  
But by the light he then had hear him, from the quick stir of his own conscience, who professeth intimate acquaintance with your designs from the beginning, pag. 23. Remon. I say, nay I pray hear his expostulation with you, pag. 17. God hath been gracious unto you, and reprieved you for a while from destruction, do you thus abuse it to harden your hearts to pride, malice, and wicked insulting over your Brethren? Is this the use of your Victories to have opportunities to do more mischief, and so treasure up wrath for yourselves, for all that you lay upon others you provide it, and store it up for yourselves.  
But besides this abuse of Mercies, Victories, and successes, are there not with you, even with you sins against the Lord? Are you not distrustful of his powerful and providential care for you? Is it not your unbelief, (that gathers strength in Christ's absence) that hath set your sinful fears on work, your corrupt self-love, and carnal policy? Why else have you taken hold of such ungodly means, as now you use; though covered with specious pretences in your Remonstrance? You there pretend unto justice, and that against the King's Person, as the most Capital Offender: But let me be your Remembrancer, of what is said to it by a Prophet of your own. Justice on Rem. p. 42. 'Tis not Justice you desire, it appears so to your blind and deceived hearts; but in the face of God it appears fare otherwise: But the searcher of hearts will deal otherwise with you, and show you what is within you, and discover the falsehood and injustice of your spirits. 43. Your Justice, 'tis but a bare name, or a Heathen covering borrowed from men to hid your shame, your malice, your unbelief, fear, and such like monstrous lusts, A cunning way to remove adversaries, to take away those that stand in your way, and paint them over with the names of Justice, security to the Public Interest, and so Act them in the face of the Sun. For the Lords sake ponder this seriously, with his instance following, and be not deceived, for God will not be mocked. Oh take heed you that profess the knowledge of God in his Attributes, and should hold forth a conformity unto him in your conversations, to those that are communicable, as his justice and truth, how you plead justice for a cloak of maliciousness, and to sin so against his providence, as to make it to be the Father, not only of your former perfidiousness and treachery against the Person of the King; but of your present intentions to do justice upon him, which will appear, pag. 24. where you say, God hath given him so clearly into your hands to do justice upon him; when the world knows you have perfidiously, and treacherously taken him in a snare: will you make the righteous Lord such a one as yourselves; in whose essence, or providence there is no iniquity. Did God give him into your hands, when you without the consent of both Houses took him away from Holdenby, and after your tampering with him at Hampton-Court, and possessing him with a false, and notorious lie, to make him in a wet and tempestuous night, to leave that place to run into your Mousetrap, in which very act, was such a concurrence of falsehood, and perfidiousness, as never was committed, by any Professors, and yet this must be fathered by you upon your God who loveth truth in the inward parts. You saying God having given him so clearly into your hands, when as the world knows you have taken him, worthy Sirs, I beseech you consider this, lest God say unto you; These things have you done, and I kept silence, you thought that I was altogether such a one as yourselves, But I will reprove you, and set your sins in order before your eyes, Psal. 50.21.  
Having thus propounded Odeds question, are there not with you, even with you, sins against the Lord your God, against his truth, against his mercies, and against his providence; immediately, or absolutely.  
I shall but propound. Odeds interrogation: Are there not with you, even with you, sins against the Lord your God Relatively, And that first in relation to the King.  
I speak not of any thing here, that you have done as Soldiers in the subduing of his forces, for which you were raised; and in which had you rested, you had been the most renowned Champions in Christendom. But in reference unto what you have acted out of your places, and so without Commission, and under this consideration in relation unto the King.  
1 Ask your Consciences this question, are there not with you, even with you sins against the Lord in relation to the King, who are the Causes of hardening his heart? but yourselves when you permitted his Chaplains to be about him, with the Service in its superstitious formality to be in use, after so long a weaning from them, by the wisdom of the Rarliament; who hath hardened his heart against all that do profess Religion, and strengthened him in his own way? But you with whom he hath conversed, and hath found to be so treacherous, perfidious and unconstant; At one time crying Hosanna, another time crucifige. At one time moving for the Restitution, of his Majesty's Person, his Queen and Royal issue to a condition of Safety, Honour and Freedom, Proposal 14. 1647 July 2. Another time moving for the execution of his Person, that he may be brought to trial for his life, when some of you perfidiously got him under your power, under the pretence of the preservation of his life from the Levellers, Oh, Christians will not this be required at your hands.  
2 But in the next place, Are there not with you, even with you, Sins against the Lord your God in relation to the Parliament, if your Consciences be tender, they will accuse you to purpose.  
Not to speak largely of your former violence offered to the Parliament which you made to vote and unvote at your pleasure in those days, Oh blush and be ashamed, at the comparing of the preface to your Remonstrance, and your following practices. You there profess, your tender regard to the Privileges, and Freedoms of Parliament, on which your hopes of common Freedom, and right do so much depend: And yet your practices immediately declare, the greatest breach of both, that ever was under the Sun.  
Oh dear Sirs, consider this seriously; are there not with you, even with you, sins against the Parliament, who put the Sword into your hands. What is the King's abuse of trust to yours. For first you not only by your expressions in your Remonstrance make this War for which they raised you to be offensive, pag. 27. When as the Parliament, by several Declarations, and in particular in a Covenant; which they took, and engaged me, with others in it, do propound this as that which we should be persuaded; or believe in our Consciences, That the Forces raised by the two Houses of Parliament, are raised and continued for their just defence of the true Protestant Religion, and Liberties of the Subject against the forces raised by the King. But this is not all the wrong you have done them, for as you would pervert their sense in raising you: so likewise their End, which was to subdue the forces raised by the King, but not to force, and subdue themselves, and to bring them under the power of the Sword, and that in such a way, as the Sun never saw, nor would, those dismal days of the 6 and 7 Decemb. being as dark and gloomey as the work itself.  
But besides that execrable force and open violence upon many of the most cordial and truly Godly Members of the House of Commons, by which, the Privileges and Freedom of Parliament were transcendently broken by you. Besides this I say, and your intentions by force to put a speedy period unto this Parliament. I beseech you search into your Consciences, and seriously examine yourselves, whether you have not a more sinful and sacrilegious design against the Parliament (having forced them) to rob and ravish them of their Coercive power in spirituals, in things pertaining to Religion, though you do pretend that you have faithfully remonstrated your Grievances with the Remedies: yet your dissimulation is without comparison, in that, though not a word in your Remonstrance, concerning Toleration, as declaring it to be the rise or ground of these your present Commotions, yet is it evident, by your present agitations; That the Magistrates of your making shall neither have Coercive, or Restrictive power in matters of Religion; and that by Club-law you would deprive this present Parliament of the fame which I beseech you to weigh seriously, and consider the guile and the guilt of this design which is aggravated by what you do acknowledge, page 20. Your Remonstrance: That it is the Parliaments interest; in plain english that which doth belong to them, To protect and countenance Religions men, and godliness in the power of it, to give freedom and enlargement unto the Gospel, to take away those corrupt forms of an outside Religion, and Church-government. All which by the abuse of that power they have put in your hands, you would now wrest out of their shires; which with many other sins against the Parliament, in that horrible contempt, that you have cast upon them: If but brought home by a sound conviction, must needs make you acknowledge in this respect, there are with you, even with you, sins against the Lord your God in relation to the Parliament.  
3. But thirdly, are there not with you, even with you, sins against the Lord your God in relation to the whole Kingdom? Besides the miseries contracted upon the Kingdom since your refusal to disband, at the command of the Parliament, in the extreme expenses, and charges you have drawn upon them, by taxes and freequarter: wherein you have showed but little publick-spiritednesse, or love unto the Common wealth. Though you have pretended to a great deal of bleeding of soul, that you should be forced to take Free quarter, for want of pay. But that your dissimulation is great in this particular, and so your sin answerable against the Kingdom. You have almost doubled the burden even upon those that would willingly have paid you the States pay, per diem, either for horse or man, to be freed from such troublesome and uncomfortable Guests.  
But alas! what is this to what you have done against the whole Kingdom in your late transactions? How doth this Remonstrance, demonstrate that there are with you, even with you, sins against the whole Kingdom? You do pretend unto Salus Populi, and that extremity of publich danger, hath put you upon these extraordinary ways you have taken. But hath the Kingdom, sensible of this their Public danger, invested you with any power, to stir up these commotions in their behalf? Are you in the condition of Representatives for the Kingdom? Why then do you so deceitfully pretend unto public danger, when as that by your walking, out of God's way, you are like to be the only instruments of danger unto the Public as well as yourselves? Hath the Kingdom called upon you, in their Names, to cry out for Jastice, to interrupt the Treaty, to muster up so many Arguments against the goodness and safety of it, which you have presented in so many sheets of paper, in your Remonstrance, containing more of the Serpent's Subtlety, than the Doves Innocency? Are your Proposals therein for the altering the fundamental Constitutions of the Kingdom, are these injunctions laid upon you by the Original of all power, as you pretend, the People of the Kingdom? Alas, they know none of these things, so as to approve of them, not one of a hundred will own what you do set down for the Public Interest, Nor subscribe unto that Agreement that you speak on, pag. 66. And yet such is your Arrogancy, Injustice, and sublimed Tyranny, that though but an inconsiderable part of the Kingdom, and that a diseased one, but a Member of the body Politic, in comparison of the whole, and that a dislocated one, yet how cruelly would you endeavour to force the whole body of the Kingdom, to an agreement with your disjointed part, to rack and torture their consciences, with a subscription unto your intended Toleration, and Confusion; And yet without this Subscription, though none can take away the Kingdom's liberties, without their personal, or represertatives consent, yet have you so proposed or rather imposed it upon the Parliament in your remonstrance, that none shall either elect their Representatives, who shall not join in agreement to this settlement. page 66. or be Elected unto any office, or place of public trust without express accord, and subscriptions to the same, page 67.  
Certainly Sirs, your injustice and cruelty to the Kingdom will cry loud in the ears of God against you. Especially considering the aggravations of it, even in relation to the Kingdom that you deal so injuriously withal.  
That when a Kingdom by the first Remonstrance of their Representatives in Parliament, made sensible of their danger, both in regard of Spiritual and Secular Interests, and withal assured in the same, of the reality of their intentions to prevent it, without the change of the frame of the civil Government, or letting lose the golden reins of the Ecclesiastical, and upon satisfaction given by the Magistracy and Ministry, of the lawfulness of opposing the King's Arbitrary power, without the breach of the Oath of Allegiance unto his Person, as is evident by the first Protestation, May 5. 1641 the chief Subject of it being to maintain and defend Religion, his Majesty's Royal Person, Honour, and Estate, according to the duty of our Allegiance, as also the power and privileges of Parliament, with the lawful Rights and Liberties of the Subject. And the ground of it being but a suspicion of endeavours to subvert the fundamental Laws, and to introduce the exercise of an Arbitrary and Tyrannical government, by most pernicious and wicked counsels and plots, amongst which is instanced, their jealousy of being forced by that English Army then on foot.  
Which were then strong Arguments to encourage the Kingdom generally to enter into that engagement, and after that to proceed further, to the opposition of the King's forces in a defensive war, which in the second vow was clearly expressed to be their intent of raising Forces, Viz. For the defence of the true Protestant Religion, and Liberties of the Subject, against the Forces raised by the King.  
That now the Forces so raised by the Parliament for the Kingdoms good, should after crowned with success by the Lord of Hosts, not only refuse to disband, but as aforesaid march up, and bring that evil upon the Parliament which by their own and the Kingdom's Protestation they feared from the Northern Army; Viz A Rape and Force upon them.  
And that by your continuance in Arms, should occasion, as through the Activity of Malignant Spirits, so generally, through the sense the Countries, and the Kingdom had of their unsupportable burden by your means, to be again embroiled in a New War.  
Wherein as you are not guiltless, as in the occasion of the war: So chief, in the interruption of that peace so generally desired.  
And therefore when as the poor Kingdom torn and rend with civil wars, weary of its burden, seeing no hopes of ending by the Sword, but that one extremity did daily beget another, had prevailed by their Petitions to the Parliament for a Treaty which was obtained, and in it such a progress made, as that the Parliament notwithstanding your Remonstrance, voted The King's last Answer to be a good foundation for a Peace and settlement.  
Yet who hath disappointed the Kingdoms hopes but you, not only inveighing against the Treaty as just, or safe for the Parliament to manage, though you durst when time was presume to Treat with him yourselves, when it was unquestionably unjust for you, having no delegation from the Kingdom, or its Representatives, but also by the power of the Sword to interrupt it, without and against the consent of the oppressed Kingdom, whose cry I fear is gone up to heaven against you.  
Besides which with your interposition in the affairs of the Kingdom, in taking the work out of the hand of the Kingdoms Representative. Have you not by your late practices not only endeavoured, but acted those iniquities which you were only raised to prevent in the forces raised by the King. namely, the subverting of the fundamental Laws of England, the power and privileges of the Parliament, and the lawful Liberties of the Subject?  
And all under the colour of laying new foundations for freedom, which in the language of Justice Sedgwick; have little of right, freedom, or common safety in them, being framed with restect to your own private interest, why therefore (saith he) do you dissemble with men holding forth a foundation to settle the Kingdom, when that you do profess yourselves, to be appointed and called for breaking in pieces the powers of the world, page 48.  
But if there be any real intentions in you of a settlement, (which your intimate friend doth much question) that you may see what your private spirits, confident of their Ability and Judgement for greatest matters of State Policy, have produced to impose upon the Kingdom; I shall give you the description of your intended Government, by Justice Sedg. Not in his New View, but in his True View of the Army, p. 22. For your present form of Government, it is such a headless Monster, such a body doddy, such an all breech, so different from the Majesty of God, and the Wisdom of men, that it would fright solid and serious men to their Arms: If I should fight against any thing, I should fight against this.  
But more seriously, hoping that God will never permit you to erect, and set up a second Fabric, that falling so short of the glory of the first Temple of our Government, should fill all Spectators with watery eyes, and yet extremely fearing, lest that under all your pretences for justice, instead of any kind of Government; you are laying the foundation of perpetual misery unto this Kingdom, both by intestine, and Foreign troubles. Oh let Odeds interrogation take hold of your hearts; are there not with you, even with you sins against the Lord your God, not only in Relation unto the King and Parliament, but in Relation unto the whole Kingdom?  
But in the fourth place, let me be your Remembrancer a little further, And with Oded ask you: Are there not with you, even with you, sins against the Lord your God, not only in relation to King, Parliament, and Kingdom; but also in relation to the Metropolis of the Kingdom, the Famous City of London, the great assistant of the Parliament, Famous for its encouragement to the Parliament, in maintaining it, as was acknowledged by Mr. John Pym in his Speech to them, Novemb. 10. 1641.  
Not to speak of its sufferings in common with the Kingdom, by the means of your former disobedience to the Parliament: Or to mind you at large of the contempt you poured upon the City shortly after, when you marched through the City as conquerors, with Bays in your hats, your possessing yourselves of the Tower of London, casting out their Lieutenant, put in by the Parliament at their request, impeaching, and imprisoning by your means, some of their Aldermen, that were known to be of Public Spirits, not enriching themselves with the ruins of the Kingdom, together with some of the Common Council, both for piety and stability to their Principles, Protestation, Vow, and Covenant, without exception, charging the whole City with defection, and Apostasy from the Parliament: I beseech you seriously consider, cannot they tax you with unfaithfulness, as well as King, Parliament, and Kingdom.  
Peruse but your Letter sent to them from Royston, June 10. 1647. Wherein you profess you desire no alteration of the Civil Government, nor that you seek to open a way unto licentious liberty, under pretence of obtaining ease for tender consciences, page 5. and do not you profess that when the State hath once made a settlement, you have nothing to say but to submit, or to suffer. Do but compare your practices with this profession made unto the City, and consider, whether you have not much cause to be humbled; are not all your present practices in opposition to the Parliament, Kingdom, and City, made our of measure sinful by acting so contrary unto your profession. But besides all this. Consider I pray you, the fears and the dangers, which you have exposed them unto in this your last expedition against the Parliament; not to speak of your unreasonable demands for moneys in such vast sums, your menacing pressing for your arrears, even for those twelve month's service past, since the Vote of your disbanding; Is not your possessing yourselves of the gates of the City, planting Ordinances against them, as in Blackfriars and other places; your violent seizing upon the person of their Shreeve, Major General Browne. Are not these most injurious and unchristian carriages to the City.  
And besides the unconceivable damage you have brought unto it by the decay of trade, and merchandizing, who knoweth what further danger may arise by quartering the Army thus amongst them, These things thus laid together and well weighed, must needs bring you to a sound conviction, that there are with you, even with you, sins against the Lord your God in relation to the City.  
Again, are there not with you, even with you, sins against the ged, learned, and sound Ministers in the Kingdom. Are you not such, as show yourselves to be despisers of Christ, by despising his Messengers and Ministers. Are not you such as by your mockings and scorning of the Prophets, have provoked the Lord even till there be no remedy. What meaneth the horrible contempt you have cast upon them, both by your words and actions. I speak not of the Prelatical Clergy, but of the Ministers, who have now suffered both from them, and your selves, and find their last wounds deepest, because received in the house of their friends, Do not you show yourselves to be apostatised from them both dogmatically and morrally, both in your judgements and affections? How are those Ministers in which many of you delighted, and rejoiced in their light, now fleighted by you? are you not being puffed up with spiritual pride and conceitedness, ready to think yourselves so full of knowledge, so rich in gifts and parts, that you can reign as Kings without them. 1 Cor. 4.8. and are you not so taken with the Priests of your own making of the lowest of the people, and so enamered with your own Buffe-coate Chaplains, that the Blackcoats, the Priests as you frequently in derision call them (such as have the truth of their calling sealed by the conversion of souls, are now decried by you as Antichristian.  
Oh that you could but see how woefully Satan hath beguiled you by this Stratagem, and brought you to by't the breasts that have suckled you, and being bewitched as were the foolish Galuthians, like foolish children, know not your own spiritual Fathers, by whom you first believed; Oh that the sinfulness of the cause, and the sadness of the effects might affect your hearts, for from this corruption in your judgements concerning the lawfulness of their calling, you who formerly could have plucked out your eyes for them, are now ready to pluck out theirs; not only forsaking but opposing them, and that the more they show their zeal for Christ, and love to you in opposing you in your Errors, and these your ungodly and unchristian courses.  
I beseech you Sirs, pardon me if I cry out for my Fathers; the charets of Israel and the horsemen thereof, when you would snatch them away from me, and the whole Kingdom in a fiery chariot, I mean in your burning zeal against Tithes to paid any more, which that judicious Patriot in his Reasons against the agreement saith himself, p. 12. I believe that taking away the Ministry of the Gospel with their maintenance, lieth at the bottom of it. But admit this should not be the bottom of it, this should not lie at the root, to root them out, as being Antichristian; yet this will lie at the top as a visible design to starve them out of their Ministerial employment, and either expose them with their, Families to beggary, or else to do more, then leave the Word of God and serve Tables, (which the Apostles, though they could preach extempore, did account a great diversion from their Ministry) and to go dig for their living, and get it by the sweat of their brows.  
Oh friends weigh these things seriously and consider whether from the aforesaid premises you give not them occasion to conclude that you are very unkind, and that you walk not as becometh Saints in relation to them, and withal from what they may fear (by the Students you put into Zion College, and other of your carriages towards them) may bring up the Rear against them, for their non conformity to their new Metropolitans: Think seriously whether you have not given them occasion sadly to complain, That they have nourished and brought up spiritual children, but they have rebelled against them.  
But to charge on, are there not with you, even with you sins against the Lord your God in relation unto all that do profess godliness, that are now divided into Independents, Presbiterians, and Interpendents.  
Have not you cause with that Primitive Penitent, having offended the Church of God, to cast down yourselves in your thoughts at the feet of all Professors of Religion, saying with him, Calcate me salem incipidum, Tread upon me unsavoury Salt, Oh that God would but give you humble apprehensions of yourselves under this consideration as having in you sins against the Lord your God in relation to the Saints indeed, that not only those Professors of Religion that dissent from you, but even against those of your own party who are not grossly corrupted in their judgements, and blinded with self-interests, as being in great places of honour and profit, but do all look upon themselves as extremely injured by your unwarantable walkings, and must needs withdraw from you, as brethren that walk inordinately.  
It was David's prayer, that none that trusted in God might be ashamed because of him. But have not you filled the faces of Professors of Religion with shame and blushing. Because that finding necessity for sinning but a sinful plea, they know not how to use it to their upbraiding adversary, either in your behalf, or their own; and therefore because of you must hang down their heads: But is this all, no, you have not by your aforesaid miscarriages, filled their faces with shame, but made them stink, Gen. 34.30. they may truly say with Jacob, you have troubled me, and made me to stink amongst the inhabitants of the land, and being few in number they shall gather themselves together against me, and slay me. Oh sirs! let this take hold on your hearts, the wrong you have done to your brethren, by exposing them to danger.  
I do confess that formerly the opposition that was made against professors was for their holiness indeed, because that they were such, as by their frequent attendance upon the Ordinances, their care to worship God in them, according to his own will, their mortification and contempt of the world, their sobriety and not conformity to the vain fashions of the time; and their not daring to do evil that good might come of it, did judge, and condemn the world even by their actions, and therefore though they were persecuted and opposed, yet their persecutors either by hand or tongue, could not from their exact & innocent walking, but be convinced in their consciences, that those whom they did persecute were more righteous than themselves, & never did them any personal injury. But is not in these times, the natural enmity of the world exasperated through the iniquities of many professors, when instead of those gracious effects of the power of godliness, which did embellish & adorn Religion: Contrary lusts are more visible, such as a liberty to follow the vain fashions of the times, to be free and liberal in the use of the creature, feeding without fear as Judas speaks, to be self seekers in time of calamatie, unfaithful in promises and trust, and yet for all this to be exceeding proud and censorious, concluding themselves to be the only Saints, and therefore are to have the high places of the earth, as the only fit men for places of Government, and none so zealous for the execution of justice; whilst they break out into such courses, as are full of unrighteousness; and tend to the ruin of others as well as themselves?  
I beseech you Sirs weigh this seriously and consider, whose case this is that I have propounded, whither there be not in you, even in you sins against the Lord your God in relation to all that are godly, who upon the grounds aforesaid are exposed unto the irritated enmity of the men of the world though M. Peter say it is only for a little holiness, etc. And though I hope that God will take care of those professors, that shall profess their present dislike of your present practices and mourn for them, so as that they may be preserved, if (God see it good for them) from that calamity that shall come upon you, yet assure yourselves, that without repentance you shall feel the justly exasperated rage of the men of the world, and be brought into a suffering condition, as evil doers; and where then will the spirit of glory be to rest upon you? you may peradventure by this argument think that I am too great a legalist, and may think yourselves to be above all these fears, because that you are Saints, and have your sins forgiven you. But know that Aaron the Saint of the Lord, with Moses and Samuel though God forgave their sins, yet he took vengeance of their inventions, Ps. 90.8. and therefore be not high minded but fear, lest God to vindicate his glory, to let the world know, that he stands not in need of the sins of men, to preserve his Church, or Cause, But that he is the Lord that loveth judgement, and hateth robbery for a  offering Isa. 61.8. should take vengeance on your inventions, by exposing you unto a suffering condition, as evil doers that have invented, and do so strongly urge and act for it, a Toleration, that you might keep yourselves from a suffering condition, in relation to what you hold forth as truth, we have a memorable example in the book of Martyrs of one, that could not burn for Christ, and yet to save some goods, his house being on fire was burnt and consumed by it. The Lord give you in this your day to know the things that do belong unto your peace; and that you may prevent that danger and destruction which these practices will produce. For as there are in you sins against the Lord your God as in relation to others, so unto your own selves; these your unwarrantable ways and actions if they should not bring destruction upon the Kingdom, yet as I have already intimated, will without making your repentance as public as your offence, bring you unto ceraine ruin and destruction.  
And that you may see the danger you have brought yourselves in, as by all those sins of which I have been your Remembrancer: so in particular, by your intended change of the Government both of Church and State, in opposition to King, Parliament and Kingdom. I shall commend unto your view, Mr. Henry Burtons' two Sermons for God and the King, I shall only give you his text with some part of its explication leaving it to your own application.  
Prov. 24.21, 22. My son fear thou the Lord and the King. And meddle not with them that are given to change, for their calamity shall rise suddenly, and who knoweth the ruin of them both.  
I shall only remember you of the admonition, with his reason explicated in his own words.  
Meddle not with them which are given to change.  
Meddle is not meant here that we may not meddle at all, by way of reproof, detection, conviction, impeading, or impeaching their wicked courses and practices that are given to change. But not meddle, that is, have no fellowship, side not, countenance not, approve not, applaud not such men in their evil ways; But who are these men we are admonished of? Such as are given to change, the best Interpreters expound it of Innovations of Religion, or of the Republic. So Mercer and Lavater, and Pagnin renders it; Such as change and break the commandments of God, and of their Princes, and fall away from the fear of God and the King in their rebellious lives; but we need go no further than our own translation which is very full, meaning it of all such as are factious, seditious, given to change the Laws of God and the King. page 6. 7.  
Now is the reason of the admonition annexed, which is taken from the dangerous condition that those that are given to change are obnoxious unto, the matter of their danger calamity and ruin set down in its suddenness in its certainty. It shall rise, that is although they seem to be so high, that are given to change, as to surmount all fear of dangers as trampling all under their feet, yet calamity shall rise above them, and bring them to ruin as the Lord saith, jer. 37.10. page 8. 2. It shall arise suddenly, and unexpectedly, that is, though there be no outward appearance of ruin to these men, but that all things prosper and seem to be on their side, page 5. Yet who knoweth the ruin of them both; this is subject to sundry interpretations, the gloss and Lyra (to both) to Arch-heriticks, and those that are seduced by them: Mercenus and Lavater, understand ruin of them both in an Active sense, referring the ruin of those that are given to change, to God, and the King, who both shall bring ruin upon those that are given to change. So that those ringleaders with their adherents and complices shall both fall and perish together, and both God and the King, that is, the justice of God's law, and man's law shall conspire together to root them out. page 8.  
And thus now having laid before you that from Mr Burtons' explication of the Text, which if but mixed with faith, and applied, must needs be energetical in its operation to change your purposes.  
I shall go on as your Remembrancer, having with Odeds' interrogation endeavoured to convince you, that there are in you, even in you, sins against the Lord your God, both absolutely and relatively, in relation to King, Parliament, Kingdom, Ministry, City, with all that profess godliness. I shall proceed to mind you of some aggravating circumstances with which some of your most public sins are clothed, and also with some sad effects of them,  
As first, do not you profess in your Remonstrance, page 4. You are not ignorant that rule of salus populi suprema lex, is of all others most oped to be abused or misapplied; and indeed you show wherein it may be abused, and how, most truly. But doth it not aggravate your guilt that you should abuse it in all those kinds? The Lord give you tender consciences, and then you will confess that you have as truly abused it, as you have described how it may be done. For do not your practices since the publishing of your Remonstrance, together with what is in agitation by you, declare page 4. That notwithstanding your pretences of public danger, and the extremity thereof, that yet from evil intentions and an inordinate temper of spirit, you would break those bonds of law and Magistracy which you find to restrain you. Besides which, are not you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of yourselves, even out of the words of your own mouths, as being defective; as in that which you yourselves do propound, must concur to their full justification that shall plead Salus populi, for you say he that engageth, page 5. Upon such pretences, must do it really for public ends, and but upon public necessity, or extremity, and with a sober spirit. But whether you are not unquallified in all these, I leave it to God, the World, and your own Consciences when awakened, to judge whether in your pleading of Salus populi, and your actings upon it, instead of real public ends, private interest, carnal fears, ambition, pride, an apprehension of your neglect in the Treaty; no assurance of pardon for your  practices against the King and Parliament, without and contrary unto commission are not really your public ends that put you upon this plea of Salus populi.  
That it is not for public necessity and extremity, (except to beget it) you have the cry of the whole Kingdom against you for it, and if you have the qualification of the agent, a sober spirit for your justification, let your actions upon it, in the violent seizing upon the persons of so many grave godly and public Patriots of the Kingdom, with horrible indignity by turning them into Hell, with such unheard of taunts and reproaches, as are upon record in your Moderate Intelligencer that came out the tuesday following, plead for you. These things I say do cry loud in the ears of God to whom you have appealed, and as you acknowledge hath appeared as a severe avenger against such pretenders. page 5. and without repentance will be a swift witness against you, there being in you, even in you sins against the Lord your God committed with this and many other aggravating circumstances.  
For the Lords sake if you be Saints, such as should be grieved at the least rise of corruption in your souls, that should avoid all appearances of evil; Oh let what I have propounded stay you in this your sinful progress, that you proceed not to fill up the measure of your iniquities.  
Methinks it should move you, if I should be your Remembrancer, but of those miserable effects that are, or may be the products of your abused trust, and your unwarrantable walking by providence without a precept.  
Should not the glory of God, the honour of his great name be dear unto you? Oh my soul thou hast heard the reproach of the adversary, how are they confirmed in their profaneness and superstition? in their opposition unto the Reformation that hath cost so dear, See, See, say they, how all your hypocrisy is discovered, and rather than they shall go unpunished for their rebellion against their King, those who were raised up to be their saviours, shall be executioners of God's vengeance upon them, and though the King's Party with his Cavaliers could not be avenged on this City the nursery of all this Rebellion, yet it shall be done by an Army of their own raising. What is more common than such reproaches in the day of our calamity, which you have brought upon us, And is this nothing unto you?  
Oh where I say is your zeal for God and his cause, which you profess unto? How is the name of God blasphemed amongst Atheists, Papists, Malignants, profane and carnal persons, by your  practices, which hath opened their mouths against you? how are your friends upbraided to the piercing of their souls, when they say unto them, Lo are these your Saints, your godly and religious party, which held forth nothing but justice, & Righteousness, who were raised for the preservation of the fundamental Laws, and of the privileges of the Parliament, and the liberty of the Subject, and are now risen up in arms to ruin the King and his posterity, to destroy the Parliament, and give laws unto the Kingdom; did ever the profanest Officers or soldiers, under Essex, Waller or Massey, attempt any of those things which they have effected,  
Oh Sirs should not this be for a lamentation, that instead of putting to silence, 1 Pet. 2.15. the ignorance of foolish men, by a conformity unto those Gospel's precepts, 1 Pet. 2.13. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, You should open their mouths by your evil works that they behold. Oh Sirs consider at the last these true taunts of the adversary, by which God is dishonoured, and let them not only pierce your ears, but your hearts.  
Let me further I pray you be your remembrancer of another effect, and a sad one too, of these your present practices, and that is this.  
That you are not only thereby cast out of the esteem of Moral men, as walking in such ways that by their light do look of an ill complexion. But also out of the approbation of very many tender conscienced Christians, who as they dare not say unto you in this your way, we wish you will in the name of the Lord, or bid you God speed, lest they should be partakers of your evil deeds, 2 John ver. 11. So they cannot remember you unto God in their prayers, except it be that he would restrain you, and hedge up your way with thorns; and is not this a sad effect indeed. Oh pray Sirs let this consideration take hold of your hearts, and like Jeromes Surgite emortuis be ever sounding in your ears, both in your Counsels, and the execution of them. That the arm of flesh being broken, on which they trusted, that staff (your selves) on which they leaned: having pierced them and gone into their hands, they have betaken themselves unto the old and never failing weapons of the Church, praeces & lachrimae, prayers and tears; the mouths of which Cannons being turned against you. Which I think though you are good soldiers, should somewhat affright you, and will, if you are spiritual, because they are spiritual weapons.  
Besides which, I pray let me remember you of another effect, of your unwarrantable ways in relation unto the public, (now it comes in my mind) and that's this, you have justified all the jealousies and fears, that many dissenting from you, had of you in your minority before moddellizing. That if the power of the sword were wholly put into Independents hands, they would abuse it for their own self interest against the public; have not you justified the City's Remonstrance, and their fears in this respect, have not you made many supposed scandals in the Gangrend to be but true predictions.  
But besides your justification of the fears of many which might fill your faces with shame.  
As another effect of your miscarrages. Have not you blasted the reputation of some eminent persons amongst you, that have engaged for you, either in the House of Commons to our Representatives, That you would rather suffer and lay down your arms at their feet, then break out into acts of disobedience. Or in very public, and promiscuous Congregation, where there were too many hearers that came for news, or to make themselves merry with Mr. Peter's mimic gestures, and Pulpit-scurilities now Plays are down. I say have not you by your  practices made Mr. Peter's a Liar or worse, who so often professed in your names in the Pulpit, your readiness to lay down your necks, lives, and to live under rocks and Caves in America, rather than not disband, at the least intimation of the Parliament, or to do any act impeaching their Privileges or proceed. I beseech you all seriously to consider this. But especially you Mr. Peter's to whom I have spoken all this while in general as one of the Army, though now in particular, as to one that notwithstanding, your former engagements for the Army's obedience, are now the greatest hardener of them in this way, not only by leading them by providence into these impious and preposterous courses, by perverting the example of Phineas, encouraging them in that, for ever to be abhorred force of the Parliament, by the frequent use of your rusty similitude of a key, made bright again by your often use of it, which before would not open the door, and therefore must be forced, but also persuading them, that all the opposition that is made against them in this way, is but for a little holiness, a little of Christ in you, Oh Mr. Peter. is this good pasture for the Lambs of Christ, which he would have you feed as you love him. May not I well say unto you, Oh Archippus, Col. 2.17. Take heed unto the ministry that thou hast received, not only that thou fulfil it. But that thou fill it not full, with such corrupt abuses of providence, Scripture precedents, and the partial urging of some Scripture precepts, for carnal ends, as to expose the followers of your doctrine, to that ruin and calamity, which as Mr. Burton hath observed, shall rise over them that are given to change, and yet through your unministeriall levity, and Pulpit scurrility in your gestures and jeanss, making your poor seduced hearers, like those that are stung with the Tarantula to die laughing. But verbum sapienti, hoping this digression will be pardoned, being led unto it by providence. But to return.  
Besides your justification of the fears and jealousies of many of the godly concerning you. There is a justification like to be produced as the effect of your present practices; namely a justification of the wicked, which is an abomination unto the Lord, Prov. 17.15. Even to justify all the Sons of Bellal; not only such as have been before you in former times, but those that shall come after you, to whom you may be a sinful Precedent.  
Do but think with yourselves whether or no, Jack Cade, and his confederates traitorous forcing of the Parliament in former times upon Popular pretences. Henry Jermines, Percies and goring Treason in practising to bring up the Northern Army towards London to over-awe and force the Parliament soon after its commencement, and the Kings coming to the Commons House with an armed Train of Cavaliers to demand the five Members. Jan. 4. 1641. voted to be a Treasonable Act, and an high breach of the privilege of Parliament, are not only justified but exceeded, by that force and violence offered to the Parliament by you, Decemb. 6, 7.  
And yet besides all this, to be the justification as a Precedent for any that shall perpetrate the like wickedness for the future.  
There is this likewise to be weighed as a sad effect, that danger that other States and Kingdoms may be exposed unto by your Example, either to be brought under by the soldiery, that they shall raise, or else to be kept under by Tyranny which they shall rather choose, than put a Sword into the hands of any to help them, lest it should be turned against them when they have done their work, as you have done.  
You seem to have a little sense page 34. Remon. what will be the judgement and the sense that will be aptly made, by intelligent Spectators of this and neighbour Nations, and ages to come, of some kind of defect in the Treaty in regard of the King's restraint in the Isle of Wight. But dear Christians, you forget that there are intelligent Spectaters of this and neighbour Nations, yea and ages to come, that will have your perfidious practices upon record, and by accident you may be the enslaving of other free people as well as we, that will rather with Issachar couch down between their burdens, and become servants unto illegal Tribute, then run the hazard of having them trebled by those whom they trusted to take them off.  
I beseech you therefore if there be any fellowship of the Spirit, if there be in you any bowels of mercy, any pity in you, towards your selves, your families, your friends, this dying Kingdom, if any zeal for God's glory, any sense of his dishonour, any love to his people, any true tenderness of conscience.  
Make your repentance for your gross miscarriages, as eminent, and as public, as your sint. Let but Odeds convincing Interrogation get within your consciences, that there are with you, even with you, sins against the Lord your God, under all these considerations, whereof I have been your faithful remembrancer, and I doubt not but there will be as evident fruits, in the changing of your purposes and intentions, as was in those Soldiers in the History, and your subjection unto the Princes being answerable with theirs, may put a speedy end to our troubles, turning our preposterous zeal of executing of justice upon one another, into the execution of those kinglike lusts within us that war against our souls.  
And to this purpose I shall go on to be your Remembrancer, of that counsel that Oded exhibited unto the Army, having prepared them for it by his convincing Interrogation, 2 Chron. 28.11.  
Now hear me therefore, and deliver the Captives again which you have taken of your Brethren, for the fierce wrath of God is upon you.  
Harken unto me I beseech you to whom I have directed my discourse, that God may hearken unto you, it was the speech of jotham upon a violent change of government, through the effusion of blood, Judg. 9.7. Oh hear me, and deliver the Captives again which you have taken, show that God hath touched your hearts with a sense of your sins, by a speedy embracing of this counsel I now tender unto you.  
I do not call upon you to deliver up any of your prisoners of war, which are of your Brethren English or Scots, although here is a good call somewhat like it, the Lord himself teaching you how to be differenced in your carriage in a time of war towards Brothers and Foreigners.  
But deliver those Captives that you have taken without any Commission, but the abuse of that power put into your hands.  
Set the King at liberty, deliver him up into those hands, out of which you took him.  
I know that this may be recented as a Malignant motion, but having given you my ground for it, and answered yours against it, it will appear otherwise.  
As for your arguments against the Covenant in that part of it, as not perpetually obliging the taker to endeavour the preservation of the King's Person and authority: I must confess that having seriously weighed them, I find them to be but as broken reeds, that will pierce those with perjury, that lean upon them, and therefore I dare not.  
Whereas you say that this Covenant as it is drawn hath not left the takers without an honest way out, page 54. I grant it, if you mean only of this Article in relation to the preservation of the King's person, with the restriction that is expressed in the same Covenant, to preserve and defend the King's Majesty's person and Authority, in the preservation and defence of the true Religion and liberties of the Kingdom. But not to preserve and defend the King's person and Authority, when he is in the way to all these, as was employed in the last free vote of the House, in reference to his last Message, but rather to make him vile, and seek the destruction of his Person; Is such a breath of Covenant, and dis-loyalty, that the (world) that we call to witness with our Consciences of our loyalty, and that we have no thoughts, and intentions to diminish his just power and greatness, must needs take notice of our perfidious treachery, as men to be abhorred.  
But now as you affirm, p. 54. that if the Covenant had not been drawn up that yet through the providence of God the snare is broken, and they may escape. Though it be a very strange thing, yet I do not much wonder, that you ascribe perjury unto God's providence. Saying the snare is broken by the providence of God, or as God hath ordered the business pag. 51. it doth not now oblige you before God or Man. I say I do not much wonder, that you should grant a dispensation for perjury, calling it an honest way to get out of an oath, which is the main pillar of human society, with security and safety, when that to procure a Toleration for sins as grieving to the spirit of truth, you care not for shaking the pillars of the land, and breaking the beautiful staves of magistracy and ministry asunder.  
As for your argument of nulling the Covenant, as to the preservation of the King's person, upon his refusal to take it, there being no mutual agreement, It may have an easy inervation.  
If it were as you suppose, nay confidently affirm it to be a Covenant between man and man in the civil parts of it, pag. 57 there were some strength in your argument, but it is clear, that the Covenant is between God and man, for it was with a hand lifted up to the most high God that we did swear, and not unto man, that we did engage ourselves, and therefore there is more in it then the calling of God to witness the truth of our intentions pag. 59 For it is not said, that we did swear with our hands lifted up before the most high God; but to the most high God: he it was to whom we did swear, and with whom we did enter into Covenant, and that in the civil parts of it, that we might be the more strongly engaged by Covenant to do what we were bound unto by the law of God, which warrants every article in it, and this of the preservation of the King's Person with the restriction, And therefore the Kings not taking the Covenant, or agreement with it, is of no more force to absolve the taker of it from perjury, and breach of Covenant with God, Then if a person sensible of strong temptation to take away his father's life, should therefore make a Vow and Covenant that he would (according to his duty) preserve it, and yet after the same to conclude disengagement in the sight of God, upon his fathers not agreement with him in the same.  
Which I humbly conceive is the case of our pater patriae, de jure though not de facto. And that the state in the drawing up of that part of the said Covenant were not, either without a sense of some strong temptation to disloyalty, Or more than ordinary careful to prevent the scandal of it from the world is evident, therefore did so draw it up, as more solemnly to engage the taker to the preservation of the King's Person, and authority with the restriction, then to anyother part of the Covenant, and they add that by keeping the Covenant in this point, according to the restriction, we may satisfy the world, which they imply was jealous of them, and therefore in the Covenant it runs, that although the world be not called to witness for us in relation to any other article in the Covenant, yet to this of the preservation and defence of the King's Majesty's person, and authority, in the preservation of the true Religion, and the liberties of the Kingdom, we appeal to the whole world, That the world may bear witness with our Consciences of our loyalty, and that we have no thoughts or intentions to diminish his Majesty's just power and greatness.  
Now before I leave the Covenant, I shall only be your Remembrancer once again, of your own Chaplains opinion in this point of breach of Covenant, who having charged you with it, in relation unto the King's person, pag. 39 hear what he saith of you, just Remon. pag. 41. That you are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accusers, and at this you are exquisite. But Truce-breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against accommodation, no Treaty nor agreement, or breakers of Covenant. and he adds Solemn Oaths and Covenants are able to hold most men's consciences, but men heightened by Religion into the forms of the spirit, doing things by immediate direction from God, carrying a glorious presence of God before them, affirming that they are called by God to do some especial work, in the world, these can easily mount above the highest sorts of oaths: Men that have tasted of these high things, and begin to make them serviceable to worldly ends, they are such cunning Picklocks that they can find the way through any doors, to come to the treasures of power and authority. And then he goeth on in the same page, lines 30. Such wicked spirits are now abroad like those, Ezek. 21.31. Brutish men, skilful to destroy. Brutish, spare not the holiest nor honourablest things, Kings, Lords, Ministers, Scripture-Ordinances, Oaths, Covenants, lay all waste, and yet in the greatest brutishness. Skilful, though there be the most sensual, and beastly Confusion, yet they shall do it artificially, skilfully, say 'tis for God, Justice, Religion, and that they do it by the power of Christ, and the power of God in Religious zeal. And because that he hath another aphorism which may well be referred without any independency to this common place that I am now upon, as you shall find written, Printed I should say, for your instruction, pag. 37. Just Remon. See how abominable Religion is when once corrupted, there are no kind of men can be such complete, and new knaves, as a Jesuit, a Pharisee, an old well studied professor of Religion, when once men's Consciences are defiled, and they begin to trade in the world, with a pretence that 'tis for God, they are so cunning, that no bonds of honesty, or faith can possibly hold them.  
But ceasing to remember you any further of your Chaplin, of whom I shall take my leave, with this Encomium, that had he been as infallible in his opinion of the general day of Judgement, as he will be taken to be in those quotations that do concern you, we had not then seen those sorrows that are like to come upon the Kingdom by your means.  
I return to the occasion of my discourse upon the Covenant, with which one bush I hope I have stopped two gaps.  
By the way answering what you have alleged to the enervation of that article in the Covenant, the preservation of the King's person and authority, and consequently evincing that, for me to move it, or you to follow it, namely to set the King's person at liberty, to treat with his Parliament. That so your great fears: of nulling all his grants, and concessions upon the plea of his restraint may be taken away, is no malignant motion or breach of covenant.  
I know that you do anticipate this motion by a representation very large in your Remonstrance, of the unjustness and safeness of a Treaty with him, (which is already answered in short.) But in the stead thereof that rather his Person should be brought to justice. For which you have two strong arguments, the one you often use, God having given him so clearly into your power to do justice, page 24. and several other places. But I hope if you do but consider seriously how you came by him (of which I have remembered you already,) you will use that argument no more.  
The other because that you find that his heart which in a more especial manner is in the hand of God is not changed, page 24.56. Therefore you will cut off his head, as strange a cure for a hard heart, as are your conclusions from the premises aforesaid. But I wonder not much at them, when you make a profession of the light you go by, viz. reason, or experience the ordinary lights men are in humane things to walk by, Remon. page 45. 46. But doth not this show that you are carnal and walk as men, for our reason and experience, even in humane things are to be denied, if we walk as Saints, rather than run upon an appearance of evil.  
And to clear it, I shall give you an instance of a Saint, who in your judgement was given up unto a preposterous and self deserting course, page 27. walking not by carnal reason or experience, no nor yet by providence without precept, 1 Sam. 24.3. King Saul was by the providence of God put into David's hand, and that so clearly, as that his soldiers led by reason, told him in effect, that God had delivered him into his hand to do justice on him, ver. 4. But did David make use of his carnal reason. If I now cut him off, I shall be secure and safe from his further pursuit of me for my life, and I shall attain unto the Crown, a strong temptation? No, his tender conscience smote him but for cutting off the King's garment, though but to convince his enemy that he might as easily have cut off his head, ver. 11. and not only so, but from the same tenderness of conscience he would not be accessary unto the sin of his servants, who it seems being ruled only by their carnal reason, were ready to rise up against Saul, had not this Saint by arguments impeded them, ver. 7. And so David stayed his servants with these words, and suffered them not to rise against Saul. But what were those words, ver. 6. and he said to his men, the Lord forbidden that I should do this thing unto my master the Lords anointed to stretch forth my hand against him, seeing he is the anointed of the Lord.  
But yet further, as you see he would not walk by reason as a man, so neither would he walk by his experience against the rule; for though he had found by experience, that the King being set at liberty did still pursue his life, as you find, 1 Sam. 7.26. Yet when providence had brought him into his hand again, though Abishai told him, God hath delivered thine enemy into thy hand this day, now therefore let me smite him, providence hath presented me with a weapon, his own Spear. But did David as a man walk by his experience, he finds by experience Saul still thirsting after his blood, and might not he have reasoned so. I find no inward conviction, remorse, or change of heart and principles, rationally appearing in him, page 56. he is so fare from being sorry for what he hath done already, notwithstanding my ingenuity in sparing his life before, that he is resilesse in his pursuit of me, and therefore it would not only be full of visible danger and unsafe, but it may prove certainly destructive to me, if I should go against my experience and let him go. I will now therefore be led by reason, experience, and by providence, and execute justice upon my implacable adversary. But if you consult with the story, you shall find that he would neither do it himself, or encourage any other. But rather stayeth and diverts Abishai from the same, by this divine prohibition, which the Lord bring home to your hearts. ver. 9 And David said unto Abishai, destroy him not; in your language, execute not justice upon him, and what is his reason, who can stretch forth his hand against the Lords anointed and be guiltesse, ver. 10. David said furthermore, as the Lord liveth, the Lord he shall smite him, Or his day shall come to die, Or he shall descend into battle and perish, ver. 11. the Lord forbidden that I should stretch forth my hands against the Lords anointed. Let me be your Observator here I beseech you, what diverted him, either as a principal, or accessary, from walking at this time by the ordinary light of reason and experience? do but peruse his Arguments, and you shall find in them that though his fear and sense of guilt was in the front, yet his faith and confidence in God brought up the rear, for you shall find him there, not using his sense but his faith, which he did act upon the justice and righteousness of God with most admired confidence, concluding that though he use no such sinful means for selfe-preservation, yet he solemnly asserts as the Lord liveth, that either the Lord would smite him immediately, or if not, he should shortly end his days according to the course of nature, or that he should come to a casual end. Oh Sirs, you that do profess yourselves to be Saints as David, walk not by reason, or providence without or against a precept; behold his confident persuasion, that God had ways enough to free him from his potent Adversary, but by no sinful shifts or pretences would he free himself; Ambition and self-love were both mortified in him, let them be so in you if you are Saints indeed. His faith did subjugate his carnal reason and experience. Oh show that, that precious grace is not dead at the root in you, but stir up those sparks of it that are ready to go out, that it may break out into a flame, and walk by the light of that, and not of reason and experience, the ordinary lights that men walk by. That so you who are but private persons, that were never called or chosen for those services in which you are now so sedulous, nor to cry for justice upon the grounds already mentioned by Mr. Sedgwick; may desist from these conscience-wasting, and land- desolating courses of yours, and putting your trust in the Lord, you lean no more unto your own understanding.  
I conclude therefore the Counsel given in relation to the King, with a point of Doctrine Collected by Master Henry Burton, who being dead yet speaketh in his book for God and the King, p. 44. where from his aforesaid Text he raiseth this point of Doctrine. That the true fear of a King, as it is a filial fear, so it is a fear of adherency, a fear full of loyalty and fidelity, which makes a true Subject to stick so close to his Prince at all times, and in all conditions, as nothing shall make a separation.  
But than secondly, as I would desire you to hear me, and deliver up your Captived King. So likewise I beseech you hear me now, and deliver up again your Captives of the Parliament men, for if to retain prisoners of war that are brethren as Captives, may expose an Army unto the fierce wrath of God, as appeareth in this history, 2 Chron. 28.21. Now hear me therefore, and deliver the Captives again; which you have taken captive of your brethren, for the fierce wrath of God is upon you. For this (was spoken to the Army, that successful Army) Oh what divine vengeance? and fiery indignation is like to fall upon you, without repentance for the violence you offered unto the persons of so many godly, and sincere assertors of the Subjects liberty, and the Kingdom's good. If to offend but one of Christ's little ones may expose a person to a condition more eligible then to have a millstone hanged about his neck, and be drowned in the depth of the Sea, Mat. 18.6. I say, if to offend but one little one may prove so dreadful to the offendor, what then to offend an eminent Sufferer for the Public, a strong man in Christ, that could suffer 8 years' imprisonment (4 of them close, 3 in exile) three Pillories, with the loss of ears, calling, and estate, for the public good both in relation to Church and State. And I beseech you consider, do you think that you did not offend him, when you seized forcibly upon his person going to the House to discharge his duty, haled him violently thence into the Queen's Court, notwithstanding his protestation of breach of privilege, and a double demand of the House (that raised you) for his present enlargement. Do you think you did not offend him when you carried him prisoner to Hell, and there shut him up all night without any lodging or other accommodations, keeping him still prisoner, deprived of his liberty and calling, without objecting the least cause for this your unjust restraint? Oh that God would but convince you both of your sin and danger. Not only in relation to that most eminent Martyr and true Philopater, who hath solemnly declared this and more than I have charged upon you, before the most just and righteous God of Heaven and Earth, the searcher of all hearts, the whole Kingdom, English Nation, and the World, in his declaration subscribed William Prynne, Decem. 26. 1648. But also in relation to the violence and offence offered unto, not that one, but many godly and sincere Patriots; for I cannot think but that there are many such amongst those imprisoned and secluded Members, being (above one hundred in number) which I beseech you let not seem a small sin, no sin in your sight. If that you call the King's attempt in his proceed against the Members be impeached, that appeared to assert common liberties, against his interest to witness his revenge, page 31 Oh what may be said not only for your bold attempt, but unparalleled execution of that violence upon the persons of many that appeared in the House, to stick fast unto their first principles or the public, against your interest of Anarchy and Toleration, loaden with unchristian reproaches of rotten Members, Apostates, and such as drive private designs.  
But do you think the searcher of all hearts can be blinded, as you would do the Kingdom, who now see into the ground of that violence offered unto the persons of their Representatives, and secluding them from the House, That so those whom you have thought fitting to set there, may vote and unvote what you would have them, and do you think that the righteous judge of the whole world will not declare against you by some visible tokens of his displeasure for these things, was the fierce wrath of God upon the Soldiery in this History, for their cruel intentions towards their brethren, and shall you escape? Assure yourselves if that God loves you, he will rebuke and chasten you: and will make you know that it is an evil thing and a bitter to walk in such ways as are so unwarrantable, and unsuitable to your profession.  
And therefore now I beseech you hearken unto me, that God may hearken unto you, Set the members at liberty that you have restrained, declare your hearty sorrow and repentance, for those sins that are in you, even in you against the Lord your God, of which I have been your Remembrancer. Publish your unfeigned purposes and resolutions to meddle no more out of your calling with the affairs of the Kingdom, with which you were never entrusted. But that you with other Subjects will acquiesse, with what shall be concluded between King and Parliament: And no question but upon your desire of pardon for what hath been done against them, you shall find that according to the injunction given them by our Saviour, they will be as willing to forgive and forget, as you shall be to desire it, Luke 17.2.3.  
I confess this motion may seem to Carnal Politicians to be very ridiculous, and like the maker of it, very weak and simple. But if ever you would enter upon a work without consulting with flesh and blood, next to your salvation, do it now, to save the Kingdom; if you debate this motion in the Court of carnal reason, it will be cast over the bar, and want of its due recentment and acceptance. But if the Lord by his convincing spirit, through those convincing interrogations which I have propounded, shall but awaken your consciences, as he wrought upon those armed men in the History, by Odeds unexpected coming out to meet them. I should then hope all carnal and fleshly reasonings being denied, you would prove as imitable a precedent to future generations, as I desire that army in the History may prove a convincing pattern to you.  
Upon a sound conviction that army was changed in their purposes, delivered up their Captives, forsook their spoil, and submitted to their Princes. Oh that God by what I have propounded to work this sound conviction, would make it effectual. Then would you deliver up your Captives, submit to your Princes, and that black and bloody cloud of rain and confusion that is like to come upon you and the Kingdom, would be scattered.  
And let me add thus much further, that if to what hath been propounded the Lord shall graciously incline your hearts: As you shall thereby revive the hearts of this dying Kingdom, with hopes of a joyful accommodation between the King and Parliament, which for the present is only interrupted by your means. I make no question but as you shall find the Lord accomplishing his promise to you, that when a man's ways please the Lord he will make his enemies to be at peace with him. So likewise stirring up the hearts both of King and Parliament to grant you that liberty of conscience that Christ hath purchased for you; and not only so, but giving you such favour in their eyes, as still to be continued in such numbers, and for such time as shall be thought convenient for the public safety; and that for your maintenance the people will cheerfully pay their Taxes, when they are but in some hopes of a comfortable end of all their troubles.  
Weigh this I beseech you, and consider that there are many thousands, that although they cannot close with you or approve of your sinful ways, yet would be exceeding sad, to see any of you that are the eminent Officers and Commanders of this Army, or the Soldiery either, That have done such gallant service as Soldiers, exposed unto such a miserable condition as this course you are in, doth inevitably tend unto: We would willingly save you and pluck you as firebrands out of the fire, rescue you from that sentence of death, that your unwarrantable actions have possed upon you. We would say of you who are the Jonathans', the Worthy Commanders of the Army, Shall Jonathan die that hath wrought this great salvation in Israel, God forbidden, 1 Sam. 14.15. But Oh do not you by shutting your ears against the counsel now given you, destroy yourselves and become your own executioners, expose the Kingdom to perpetual wars both sorreign and intestine: Which that it may be prevented, do not study how to evade any Arguments that I have presented before you for your conviction, that there are in you, even in you sins against the Lord your God. But follow the example of these Worthies here in the History, leave arguing against them, and fall to acting; and let me but humbly add one thing more. That if you shall but find your hearts inclining to the counsel and advice that I have laia before you; and that this Scripture Expedient hath taken hold of your hearts.  
That you as Saints and Christians, as plainly and lovingly would administer the same Physic to the City. There is no question but you with Oded may say unto them: Are there not with you, even with you, sins against the Lord your God, and that not only absolutely but in relation to yourselves, and that the City with humility and due respects may tender the same expedient unto the Parliament to whom no doubt it may be said, as unto the Soldiers and Governors in this History, Are there not with you, even with you sins against the Lord your God, and they likewise may present it unto the King who stands in need of a convincing Interrogation also.  
Which Scripture Expedient being sincerely and cordially laid before each other out of Principles of Love, and an unfeigned desire of Reconciliation, that there may be no more disterences amongst us that are Brethren by so many bonds. We according to the Gospel-precept, Confessing our sins one unto another, and praying one for another, James 5.16. We who have so woefully wounded one another, with wounds of all sorts and kinds, we may be healed and may find the Lord graciously returning unto his Jerusalem, healing us with revealing abundance of Peace and Truth.  
And thus hoping by what I have presented before you, I shall administer occasion to you to make use of David's benediction, 1 Sam. 25.32. Blessed be the Lord, which hath sent thee this day to meet us, and blessed be thy advice, and blessed be thou which hast kept us this day from coming to shed blood, from avenging ourselves with our own hands. And that I shall receive as comfortable an Answer from you, as did that weak instrument, vers. 15. Go up in peace to thy house, for we have harkened to thy voice, and have accepted of thy person. We look not upon the weakness or the unworthiness of the Instrument, nor any failings of his in the delivery of his mind in the discharge of his Conscience.  
Which aforesaid favour I do the more importunately desire, being conscious to myself of my own weakness and disabillity for this Service, which though I might have been helped against by consulting with some of the godly and learned Ministry in it, yet I purposely declined the same, knowing your prejudice against them, as those which trouble your Babel. Thus humbly beseeching the Lord to give the Comforter to be your Convincer. I leave you to the serious consideration of what I have said, and the Lord give you understanding.  Jer. 13.17. 
But if you will not hear it, my soul shall weep in secret for your pride.  
FINIS.