MODERATION: OR ARGUMENTS and MOTIVES tending thereunto, Humbly tendered to the Honourable MEMBERS of PARLIAMENT.  
As also indifferently calculated for common consideration.  
Together with a brief Touch of the reputed Germane Anabaptists, AND Munster Tragedy.  
By S. T.  Let your moderation be known unto all men, the Lord is at hand. Phillip 4. 5. Shouldest thou not also have had compassion on thy fellow-servant, even as I had pity on thee? Matth. 18 33. Who is a wise man and endued with knowledge amongst you. Let him show out a good conversation his works with meekness of wisdom. But the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy. James 3. 13, 17. In revenge of injuries, he is the loser that gers the better. Basil. Henry the fourth of France was wont to say, That he made all the days of such Golden, who had most offended him, that so the Lead of their Fault might be darkened by the Gold of his Goodness. Vid. Traps Comment. on Rom. 12. 21. Be not overcome of evil, but overcome evil with good. 
LONDON, Printed by Henry Hills, dwelling in Aldersgate-street, next door to the Sign of the Peacock. 1660.   

To the Reader.  
Courteous Reader,  
FOr the divisions of Reuben there were great thoughts of heart: but though the breaches of England (in Church and State) are very many, and, indeed great, yet how few do seriously, with a right spirit, lay them to heart, mourn in secret, search the causes indifferently on all hands, study the Remedies, apply Balm and Oil, and cry mightily unto almighty God for help and healing, without whom, in vain is the help of man? But in stead hereof men are supine, senseless, touching common danger and Christian duty; or otherwise, some with virulency, others with vanity, rejoicing in uncovering their neighbour's nakedness, triumphing and sporting themselves over others sins and sorrows, thereby widening our breaches, adding fuel to the fire, augmenting the sin and shame of our Nation, and rendering its miserable wounds more incurable. All which, as by words, so by vicious and luxuriant Pamphlets, issuing from violent passions, humour, faction, others from filthy frothiness with which the City and Nation is pestered at this day, as with a contagious corrupted air: which showeth, that through our long intestine discords and animosities (especially those among the Godly of all persuasions, for which I desire more to mourn) Religion wants cherishing, which subdues the exorbitant lusts of men, Irreligion and Atheism gins to overgrow us, and the fear of God, and the power of Godliness is brought to a very low ebb in the world, to the dishonour of God and his Gospel, the damage of all sorts, and the great detriment and hazard of the Reformed Protestant cause among us.  
Do not these things call aloud for earnest endeavours of peace and unity, especially and primarily among the orthodox and Godly, which will never be effected, without moderation, and that indifferently on every hand, whereby each may modestly retain their different apprehensions in lesser matters, yet affectionately and mutually submit and condescend in the fear of God, so as to pity each others infirmities, and jointly amitably strive together (in God's way) for the faith and holiness of the Gospel, against gross delusions and profaneness, which both abound among us. As my own temper tells me, so my knowledge of the disposition of many of those called Independents, Anabaptists, etc. persuades me, that such a closure is attainable: wherein others discompliance hindereth, let that with the issues of it be on them, mean while I think this a fit opportunity humbly to express my thoughts which are not new: that the interest of all these equally, with the interest of Religion among all, lies in mutual moderation. Wherein I have miss it, or been defective in this short Essay upon some few particulars now in question, I crave pardon of the sober and judicious, but not of the censuring captious spirit of this Age, that delights to fish in troubled waters, and to whom moderation is a crime. The grave Orator suspected that he had spoken something amiss, when at the end he heard the lauding acclamations of the vulgar: and our Saviour pronounces a Woe to him of whom all men speak well: wherefore not valuing this, I thought it my duty at this time to speak, though I should do little more than audibly pronounce the [Word] moderation, yet I should have been glad some abler precursor might have forestalled, anticipated me in my desired retirement.  
If my concessions of the faults of any are beyond their own convictions, I hope they will be satisfied that none will think that I should be able to speak for others so well as they for themselves, nor is it fit for me to speak my utmost, because of brevity and inoffensiveness. Finally, for my part I neither design nor desire the advance of any of my opinion above others, but only that moderation in Phil. 4. 5. as it is rendered in our English Annotations, Equity or equal carriage towards all, which is the undoubted way to beal all our breaches, and make us yet an honourable and happy Nation, among whom God may yet delight to dwell.  
January 23. 1659. Which is the desire, prayer, and poor endeavour of S. T.   

Moderation, or Arguments and Motives tending thereunto, Humbly tendered to the Honourable MEMBERS of PARLIAMENT.  
IT was the saying of a Counsellor to James the fifth of Scotland, (as a Praeludium to his Argument for Moderation) [That it was then their happiness, the meanest Subject might freely speak unto their Sovereign.] Yet do I not adventure to speak to you as a Collective Body in your Sovereign State, but in an individual personal capacity, as Members thereof. Pardon therefore my humble boldness, that in this way, and upon this occasion and subject I address myself to your Honours, being the more induced by that prudent Dictate of Francis Lord Verulam, That the wisest Princes need not think it any diminution to their greatness, nor derogation to their sufficiency to hearken to, and rely upon counsel. The Argument and subject treated of will (I am sure) apologise for itself : meekness, temperance, and moderation being such virtues, that (whether natural, moral, or spiritual) are highly accepted of God, approved of men, and against which there is no Law, Gal. 5. 23. Never any Age or Nation needed it, and groaned under the defect thereof more than this. Were it more in the hearts, tongues, and pens of men of all sorts among us, England might be as happy a People as any under Heaven; which now being a Nation sadly divided against itself cannot bear up long in this epidemical Distemper, (without a speedy Remedy) from sinking into ashes. where there is biting and devouring one of another, (by secret whispers, evil surmises, harsh interpretings, and paper incendiaries,) it tends to a consuming one of another, and making us a public scorn, reproach; 
Gal. 5. 15.  yea a prey to Domestic and foreign enemies.  
Our malady then is manifest, as also the mortal and pernicious tendency thereof: all sorts of men concentre and agree in this, that animosities and devisions are our disease and will undo us. And why might not all as easily agree in the remedy? which when all is done will be found to be Moderation.  
The crushing of this Sect, and the violent subduing of that sort, which many hot and hasty spirits cry out for, as that which will mend all, would prove a remedy worse than the disease, tempting and provoking every man (judging his own opinions right, and his right to be free from others imposing) to lift up his hand against his neighbour, and render our wound more incurable. I cannot here forbear citing that passage of a very learned man, It was (saith he) a notable observation of a wise Father, and no less ingenuously confessed, [That those which held and persuaded pressure of consciences were commonly interessed therein themselves, for their own ends.]  
Religion and Reason, the Spirit of Christ and the Gospel should rather be harkened unto, who all offer and usher in this remedy of Moderation, so that it needs not any Epistle of commendation. And, did we strive to approve ourselves Christians, we should strive who should excel in this virtue and work. How can this be put in use, without some Public Physicians of value to be as Hee-goats before the flock, leading Moderators? And who should be the Moderators in these our public discords, but you our Senators? and where should you begin with Moderation, if not at your own hearts and house, in the cases depending before you concerning Military Officers and other Gentlemen who have acted in your Interval.  
Surely the more cordial, voluntary and extensive, you are herein, the more honourable: and I hope it may not be construed as a limiting or prescribing to propose, that now it may be written upon you in legible characters, so as to be read and known to all men.  
Though this proposal come from an obscure person, yet it is from one uninterested, and who among others of your Subjects did disgust and ill resent the Act of your late interruption, with all the preceding occasions thereof; hoping your recession (which is now effected) might most effectually tend to our common safety and settlement: which, as it is my desire and prayer (with submission to the will of God) so that my endeavours may be somewhat conducing, I humbly propose these few following healing considerations.  
And although it be but a mite, and like the Goatshair to the public work of the Tabernacle, yet it's offered not with any willingness to go beyond my line or sphere, nor presumption to be wiser than my teachers, and therefore hope I shall not hereby make myself a p●ey: as I do it with much submission, so without the least intent (God knoweth) of imputation or evil reflection on any hand, that may any way interfere with my present aim of Moderation, in order to which I humbly offer.  

Sect. 1.  
That humility is the direct and only way to honour, Prov. 18. 12. It is a badge of honour in itself, and in the acceptation of men, the path ordained of God, and pointed out with his finger to be blessed with that which is truly honour, rooted in the inward affections and estimations of men. This is applied as adapting for the great work in your hands, which is to deliver the Island, Job 22. 29, 30. God hath stained the pride of many public persons in this Nation, showing himself to be above them. Wherefore having by a strange providence once more invested you with power, Behold the goodness and severity of God, and be not high minded but fear, Rom. 11. 20, 22. God sitteth with an inspicious eye among the Gods, who shall die like men, and shall fall like one of the Princes, [or like other Princes] Psal. 82. 7. When Ephraim spoke trembling, he exalted himself in Israel, Hos. 13. 1. but when he did otherwise he died, like as Nabuchadnezzar for his loftiness was sent seven years grazing among the Brutes, till he had learned to acknowledge that God ruled in the Kingdoms of men, and pulled down and set up whom it pleased him.   

Sect. 2.  
Nor is Humility so excellent, but that Meekness, Mercy and Clemency (whether reckoned concomitants or fruits thereof) they do bear an excellent proportion with it, to the adorning of them in whom they are found. What greater argument then that they are in the sight of God of great price? who hath therefore instructed Rulers, that its their glory to pass over a transgression, Prov. 19 11, 12. And the throne shall be established, as by righteousness, so by mercy, Prov. 20. 28. But without mercy, such shall have judgement without mercy, Jam. 2. 13.  
This is the more magnified and thankworthy, by how much there is an opinion of advantage and opportunity for the contrary, and indeed this is most like God himself, the similitude and imitation of whom is one principal reason why Rulers are called Gods, who in this should be public patterns and examples to the world, and especially in this iron age and Nation.   

Sect. 3.  
Nor are those virtues more worthy, valuable, venerable, then excessive anger, wrath, revenge are the contrary. A precipitant spirit will never hit the mark, nor do the business. Examples are infinite, that it hath carried to such actions and issues in haste, by changing times, persons, laws, as hath been repent of at leisure, proving unretractable, beyond first intentions or expectations: God would make the passionate Prophet Elijah know, that he was not in the whirlwind, nor in the thunder, but in the still and soft voice.  
And when the Disciples would needs have had fire from heaven upon those who followed not with them, our Saviour instructs them in the same lesson, [You know not (saith he) what spirit you are of.]  
And above all doth it lest become grave Senators to do any thing in rage and rashness, witness that remarkable example of good Moses, Psal. 106. 32, 33. That albeit its only noted he spoke unadvisedly with his lips, and although the people angered him, and [they] provoked his spirit, yet it went ill with Moses for [their] sakes: this one hasty, angry act, judicially devested him of his dignity, occasioned his fall and death in the wilderness, and missing Canaan.  
And although rigour and severity may sometimes be termed justice, and done for security from like actions; yet there is need of care, that revenge be not in the root, nor yet Lextalionis the rule of such proceed, nor rigour to be used in all cases till favour hath been tried to effect the same just end, for the wrath of man worketh not the righteousness of God, Jam. 1. 20.   

Sect. 4.  
An opinion of some kind of victory and conquest, may have a potent influence to screw up the minds of men to a more than ordinary rigour towards the conquered, either in order to their own triumph, or their suppression: may it not be said, as St. Paul in another case? such glorying is not good; and Events have ofttimes proved it so.  
Charron tells us not untruly, the greatest conquest in the world is that of a man's self, gaining Government and dominion over his own passions and affections: and Solomon avoucheth it, that he that ruleth his spirit is better than the mighty, and doth more than he that takes a City, Prov. 16. 32. Had Alexander done this one exploit, it would have rendered his name more worthy than his conquest of the world: As it did that Heathen King, who in his tont hearing one of his own Soldiers without in the Camp reproaching him, only bid him go further off, lest the King should hear him. Such forgiving and passing over injuries (saith one well) shows a 
According to Eccles. 7. 21, 22.  mind planted above them and beyond their reach: Many Princes, not thus conquering themselves in the way of their Passions, have soon, and before they have been ware, vanquished themselves in the way of their Interest. Governors and Government being ordained of God to curb the exorbitant lusts of men, should begin at home, and not suffer any thing in themselves to swell beyond the regiment of Reason and Moderation.  
I shall conclude this Section with a passage of a wise man in like case, It's an assured sign of a worthy and generous spirit whom honour amends; for honour is or should be the place of virtue: and as in nature things move violently to their place: so do they move calmly in their place, so let it be with you.   

Sect. 5.  
The consideration of Vicissitude I conceive not unseasonable nor impertinent in this matter; nothing being more notoriously obvious in our days, then that all things under the Sun are subject to changes and mutations. This makes one say pithily, All knowledge is but remembrance. Another, All novelty is but oblivion: agreeable to Salome, there is nothing new: the moral of all is this; that seeing all things are in 
Eccles. 3. 15.  a tickle tottering revolving posture, and that Government and Governors are subject to flux and reflux: moving too and fro: running the circle as much as any other things, that therefore nothing be done upon an opinion, that the mountain is so strong that it cannot be removed.  
That which is a daily object to the eye, should be daily in the mind: that that spoke of the wheel that is now up, is by and by down again.  
As this observation made the vanquished King rejoice when he was drawing the Chariot of his Conqueror, because it shown him a possibility of readvancement, so should it make others in prosperity humbly fear, in order to their judging as they would be judged, and meeting 
Math 7. 1, 2. Judges 1. 7.  that measure unto others they would should be measured to them again, to provoke to which, Adonibezek is a pregnant example, and that Emperor upon whom that observation aforesaid had such an influence.  
Neither is it enough to look at the outward wheels, but also at the wheel of God's Providence within the wheels, Ezek. 1. 16. this tends to moderate the heart under all changes, and puts upon enquiry what God teaches by every turn. Thus David, not terminating his observation upon Shimei that cursed him, but elevating his mind above the instrument, saith, It may be the Lord sent him to curse me this day, 2 Sam. 16. 9, 10, 11. and thereupon forbore to punish him, though by many about him he was earnestly incited thereunto.  
Contrariwise the King of Assyria, Isa. 10. 9, 10, 11. reckoning and accounting himself above all providential vicissitude, boasts thus, Is not Calno as Charchemish? is not Hamath as Arpad? is not Samaria as Damascus? as I have done unto Samaria and her Idols, shall I not do unto Jerusalem and her Idols? not considering the stern of all affairs to be in God's hand, and that he was now to deal with God's people, whom though under sin, yet God would not utterly forsake. It greatly altars the case when we deal with good men though supposed erring, yea though really erring.   

Sect. 6.  
Shall I crave leave to pass from these premised Generals to somewhat more particular relating to the reputed fault of those who are now undermost: who are of two sorts, either such who acted in the Interruption, or such who only acted in some public affairs in the Interval of the Parliament.  
First, not to espouse or justify the fact of interrupting, nor yet to intermeddle with the causes or occasions of jealousies and offences, real or supposed, given or taken any way: yet I hope I may without offence tenderly touch the circumstances, being simply in order to my aim of Moderation.  
To go no farther back than that Act of Parliament made Octob. 12. Let it first be supposed thereupon, that the Officers of the Army did account of themselves as harshly and severely dealt withal, by the said Act, Vacating so many Commissions, Altering so greatly the Conduct of the Army, Ejecting nine of the old considerable Officers: yet do I not hereupon say they should do as they did, put a force upon the house: such cases are very tender. It's a received maxim, the best Counsels may err; yet Parliaments are the highest Cou●sels (though some judged this not to be so.) And therefore although the Officers might think and revolve in their minds, that they were lately instruments of introducing this Parliament to a resession, though not giving the● the right, yet the opportunity of sitting, that they had served them faithfully, and lately against their enemies both old and new, that they were free from all fore intentions of force towards the Parliament; according to the jealousies they deemed unduly conceived of them, that they feared the altering of the conduct of the Army might tend to destroy the only outward sense against the old repated enemy, by a gradual change of the whole, and thereby in a little time endanger their common cause. All these and more such like considerations might have been in a fair and submissive way tendered to an uninterrupted house, with a desire of a favourable hearing, and then submitted to their final judgement: but such a hearing not being fore provided and preproposed, and they despairing of obtaining it, by observing the preparations made, and making for the forcible and present execution of the said act, and supposing ill consequences to their cause, as well as persons, might and would ensue, (as hath by them been alleged) did thus proceed to put it upon the issue of an Interruption. How far this fact was faulty, is not now a season to aggravate, nor yet how far in any respects it might be venial. I submit the whole thus stated to the remembrance of all persons any way concerned, to make the best inprovement thereof to Moderation, save only (not to judge the Parliaments Act and Judgement, yet were it not beyond the season I might humbly offer) that it was the sober opinion of not a few at that time, that such a hearing of those Officers aforesaid, might probably without any inconveniency have produced and preserved a good understanding, and prevented all the evils supposed ensuing the defect thereof: how far this may be argumentative now to Moderate, I only mention it, and submit it.   

Sect. 7.  
But may there not be many things fit for after consideration tending hereunto? admit the fact Exorbitant, yet may not their ends therein be public, just and good, and not sinister private nor injurious unto any? that there may be good intentions, where there may be obliquity in some prosecuting actions, is a thing indubitable; to believe they were such here, by those who know the persons well, is I think groundedly charitable; to insist upon ends and designs, to that use and end for which I urge them, will I suppose in the close be judged reasonable.  
That then they did not do this from revenge, nor aspiring after sole Government, or domination, nor being unwilling to be subject so they might be safe, much less out of any intent to subvert the Magistracy or Ministry of the Nation, nor overthrow Religion and Learning, as some ungroundedly suggest, that they did not do it upon the pretended Munster Spirit, nor in pursuance of any Euthufiastical, Prophetic, Fanatic opinions of any peculiar divine right, that they or any have to civil Government, but as members of the Nation, having been long embarked under the greatest obligations in a Common cause, wherein, among other things, civil and Religious liberty for all who live honest, godly and peaceable of all persuasions is involved; apprehending that in some hazard of a shipwreck, (I say not groundedly) were led hereunto, thus far their own plea to all which professions of theirs, it may be hard to gain the credit of such readers, who are prejudiced by looking on them through the red glass of misrepresentations, and know not the persons, nor their or any of their Integrity, Piety and Morality in their private Conversations, Church-communions, or family behaviours towards God and their neighbour, wherein it must be affirmed from undoubted knowledge, for many years passed to this day, that most of them do excel in Virtue, and that from 〈◊〉 Orthodox principles of the Christian Religion, generally received and acknowledged to be such.  
Now although all this (supposed true) doth not justific this act, nor do I allege it to that end, yet doth it wipe off the dirt of those calumnies, also extenuate the fault, upon the same reason that they are alleged to increase it, and abate and diminish the aggravations, with a reference to these persons; and consequently render them (if not the more deserving, yet) the more fit for favour and free impunity.  
I shall shut up this Section with that advisement of a prudent writer : One special remedy against excessive anger, is to sever the construction of the injury from the point of contempt, imputing it to misunderstanding, fear, or other passions and infirmities, what you will. Sir Fra. Bacon's Essays.   

Sect. 8.  
The various and manifold turn and revolutions in Government and Governors for many years together in this Nation, made and attempted to be made, by other hands and heads besides theirs of the Army, together with the manifold violent claims of divers and contrary parties and interests to the Sovereign Rule of very late days, several of whom menacing before hand a Ravelling out and Reverting all, to the first state of affairs before the War began, to the loss of all these twenty years Contest. All this renders the Fact itself, and consequently the reputed Fault thereof the more disputable and doubtful to many judicious men, and doubtless not plainly a Fault to the judgements and consciences of those especially concerned therein: whereas in other manifest faults, it may be well presumed, that most of the same persons would avoid doing the least apparent known evil, to obtain the greatest good unto themselves; neither is this urged at random. And if all advantages should be taken upon an exact disquisition and marking all that hath been done amiss of this kind, what sort of men will not be culpable, and some way or other obnoxious both to censure and danger? If therefore they be allowed but the same grains for their infirmities with other men, than their falling last and latest under the eye and hand of offence might not augment their censure, but in stead thereof there would be room for Moderation, which teacheth (among other) this wholesome Lesson,  
That wherein all their errors have,  
Let all sorts pardon give, and pardon crave.  
It being also notorious how little the public Pulse did beat towards the late Return, and how much the Authority of this Parliament is disavowed and impeached by public Prints that freely and currently pass up and down City and Country, imputing as great, yea greater Extraordinaries and Exorbitancies unto them than those now in question; also avowing the hostile undertake of Sir George Booth as most worthy upon that account, for the introduction of a free and full Parliament, the cogency of whose Plea I meddle not withal, but upon a supposition of their prevailing, many may be accounted to stand in as much need as others of moderation and indemnity. And whether it may be denied them, the Lord knows, things being on the reverting hand, God knows where they will stop and stand.   

Sect. 9  
The manner of their managing this Revolution, is not inconsiderable to the mitigation of the fault; for as much as both in the Act of interruption, as also in the prosecution in all other parts and places both North and South, they have used all possible care to avoid and prevent the least drop of blood in the Contest, wherein the providence of God hath eminently concurred thereby, as with a finger pointing out Moderation. How backward have they been to action, how forward to admit of delays, how ready for any amicable Conferences in order to a right understanding and peaceable accord. Moreover, their indulgent respects towards both Parliament Members and dissenting Officers, not seizing and securing their persons, when it was in the power of their hand to do it: yet they rock not those advantages they had and might have had (as well as others) to pursue their business, had they been disposed to violence in those respects. All which, as it doth from God, so from them bespeak tenderness and moderation towards their persons, families, friends.   

Sect. 10.  
Neither may it be forgotten the generally acknowledged faithful and eminent Services they have done both formerly and lately for this Parliament and the Nation; which is more a Plea in the present Case than in many other; because (among other things) it was an opinion in them of an ill requital for all those services, burying them with their names under infamy, that did precede and provoke unto the fault, which whether it excuse or not, yet it freeth it from some aggravation.  
Object. And whereas Eccles. 10. 1. and Ezek. 18. will and may be objected.  
Ans. Yet let me say, It is one thing for a man to apostatise, so as to departed from all righteousness, to violate manifest morals, another thing for a man to err in some one act, and that act so circumstantiated as it is; for now in our times, most sorts of men think it not unrighteous to attempt the sole possession of the Sovereign power, wherein these possibly may reckon upon a rightful share, as much, if not more than many others, having been so long, and so much engaged under Parliamentary authority in the greatest hazards, above others, to obtain a certain security to the Nations and themselves, in the enjoyment of their properties and just liberties, and yet far from designing to abridge or oppress others in matters Religious or Civil (as bypast time witnesseth) wherein others threaten to abridge and oppress them if uppermost.   

Sect. 11.  
Especially this being added, that their revolving was not a revolt from the main cause and interest of the Nation to espouse another of a reputed enemy, either Domestic or foreign, as many others have done both formerly and lately; now Moderation will consider others faults negatively what they are not, rather than positively what they are: and it is supposed their fault will not be greater, or receive a greater sentence, because not of that kind.  
Wherefore seeing they remain embarked in the same bottom with all others concerned as firm as ever, though they may have erred in the agitation and prosecution of the same public ends, (as who have not?) why may it not be deemed and adjudged an error of the right hand, and imputed to their frailty, and not their malice, and therefore to be restored with the Spirit of meekness, all being subject to temptation? Gal. 6. 1, 2.   

Sect. 12.  
As touching those Gentlemen, who in the late Interval did act in public capacities, either the Committee of Safety or in Militia's, upon new Summons; Commissions, etc. of these whether any did designedly resist the Parliaments Restitution I know not, yet if any such be, they may not have outacted the favour of full in indemnity upon all the Considerations aforesaid. But possibly all or most of them, did but merely aim and act for the present preservation of the public peace and safety of the whole, in an Inter regnum, and time of common danger. This is offered not only as possible, but well known of sundry sober and judicious persons, and may of others be presumed, that they designed nothing directly against the Parliament, but only whiles foundations were out of course, did endeavour to keep all from sinking into a Chaos of confusion, to which the spirit of the people seemed to tend by a direct opposition to you. Now it hath been accounted a warrantable ground and laudable rule of action, to take Affairs in their present constitution (however they came so) and to put a helping hand or shoulder upon a public summons to prevent all the evil, and usher in all the good that may be.  
Upon which account it is supposed (no other substantial ground being known) many of the honourable Members of this Parliament, have sat as Members upon new Elections in some of those Parliaments and Counsels that have intervened their first interruption in 1653. and their first resession on May 7. 1659. and done many other public actions, which at one step farther may be possibly reckoned equal with this in hand.  
If some few particular persons have reserved themselves merely passive and neutral in all changes, they best know whether their grounds and ends were private or public, sufficient or formalities, but that sort or Sect of men throughout the three Nations that shall plead not guilty, may throw the first stone, and try whether it will not recoil and rebound first upon them. Let such also be added to these, who have been forward at such times for public action without public Summons, Commissions, etc. for some third interest, and then upon a scrutinous substraction, there will be very few found to be employed in the latest turn without oblivion.   

Sect. 13.  
And as it is judged reasonable, that these nor none of these (above due proportion and equality) should far the worse, because they are of this or that opinion about some instituted parts of Religion, so much less should there be in any, an ill opinion, or an ill aspect towards those people, who in some such matters of Religion (far remote from, and foreign unto all contests about civil Government) may agree with these, or some few of these persons, who may be the objects of displeasure, forasmuch as these people and congregations with all peaceableness (attending only their religious concerns and business in their places) have been and are unconcerned in these transactions, as much as if none of their persuasion did at all intermeddle with them. What therefore hath been done by any of those called Independents or Anabaptists among many others in the Army, hath not been as they were Members of this or that congregation, but as Members of the Nation, not aiming at any peculiar benefits, but the enjoying of a public, common right of equal safety and liberty, with all others in these Nations, which must be acknowledged to be more obnoxious to danger in all hands than the right of most others, whose Religion may be more approximate and coherent with the spirit of the people in general. Let me herein not be understood to gird those called of the national way, but only moderately to expostulate with those, who are sober and godly of them. Are not, or may not such be secure from all fears of persecution in all changes? do they not in that respect pitch upon their feet in every turn: if therefore they aspire sole and Supreme rule, have not godly dissenters grounds to fear, that its for imposing on others, more than simply for self security. I grant there is two national ways of worship in contest against each other, which should teach them both Moderation towards sober dissenters from both, seeing they are each dissenters from the other, but both concurring against the third: must it not be rationally acknowledged, that there is a grounded provocation of this third sort to strive and contend for their equal right in their native country. I consent, that they should strive lawfully in their places. and so should others as much, but if any of them err herein, must it not be conceded that they are upon disadvantages in some respects more than others, which doth plead more for their indemnity. But would it not be more safe for all these sorts, who agree in the main foundation, principles of Christian Religion, to understand and discharge each other from all jealousies of Imposition, that all may sit down safely in their rights, and under their vines and figtrees, none making them or any of them afraid.  
Interim, It's then very undue to attribute all our disturbances and distractions unto those called Independents, Anabaptists indefinitely, as too commonly it is. Whereas its well known by all, who addict themselves to a right understanding of what they affirm, that generally they in their several congregations, do attend only such things as are appropriate to their religious worship and Christian edifying. And other sorts of men (whom for Moderation sake (which is my only work and end) I shall not name) have done that against authority, yea against this constitution of Parliament more deserving these imputations. Neither is this a new or strange thing for men by maledictions to lay their own faults wholly on others shoulders, for Ahab could call Elijah the troubler of Israel, when as Elijah justly retorts it upon himself, 1 King. 18. 18, 19 I speak not this (the Lord knoweth) from the least degree of Envy, for I am sincerely bend for peace and unity, and do highly esteem and honour the sober and godly of all these persuasions, but that no persons forgetting themselves, may uncharitably vaunt, and lift up themselves and stir up others against those, who, holding Orthodox principles, desire to fear God and live peaceably in the land, in lawful subjection to just authorities that are or shall be established.   

Sect. 14.  
How far yours and public interest, if duly weighed and consulted (upon a presumption it's not changed) doth lie in this of Moderation being a tender point, I shall now much forbear the enquiry. Howbeit, though those upon the hill may foresee and descry far, yet those who are in the valley in daily converse with men of all sorts, are not unacquainted with the jealousies of your friends, and the boasts of those who are not your friends, that like the bleating of the sheep and lowing of the Oxen, are very significant: The ejecting old Officers in the three Nations by hundreds, many of whom deemed much unconcerned in the late transactions, as it is humbly conceived, it tends to disoblige many fast friends forward in your late return, so also doth it not gratify the desires and vivify the expiring hopes of those, who are no better friends to you than to the Army? touching the tendency of which many substantial men are the more inspicious, doubting astrenuous prosecuting of a change may too suddenly run upon an unseen precipice beyond retreat: and the rather, that whiles the Aim in all this may be to preoccupate a force on the one hand, other sorts of men may be employed, who in prosecution of their peculiar interests: may not be to learn to employ force both upon and against Parliaments, especially this Parliament; and whether upon better or worse accounts, I spare now to determine, but rather humbly propose it as thought adviseable, whether so great and general dislocations of able Officers in all parts and employments, doth not tend to tear and rend your own interest in pieces.   

Sect. 15.  
Moreover it is observable and memorable how able they have been, not only for Counsel and Courage in their Conduct, but also how much of a good conscience they have shown in their righteous, pious Government and discipline of the Army, strictly punishing and suppressing all vices, especially these three most incident to Martial bands, viz. Swearing, violence and drunkenness, the first sin being more immediately against God, the second against the neighbour, the third against the persons themselves: by which discipline they have brought and kept the Army in that temperate posture, as is famously acknowledged to surpass all the Armies in the world. That this is already broken and impaired to a great degree (which is great pity) there are some instances suggested, and observed.   

Sect. 16.  
Upon the whole, the greatest cause and interest of the three Nations (out of other hands) is now in your hands to interpret, manage, and conserve, (which taken in general) it is the common right of all men in their properties and liberties, and the special countenance, encouragement, and security of all who walk in the fear of God, and exercise themselves unto godliness, of different persuasions, relating to Church-government and discipline. I humbly propose then, that as righteous, solid, and substantial men seem only adequate and apt for such a solid and substantial interest; so a moderate, meek, and flexible temper and disposition is a qualification as undoubtedly necessary for Officers of trust and power, considering all those Differences among good men throughout these three Nations. A particular interest form and framed out of any one of these in a diametrical opposition unto, or upon the head of others, is humbly conceived to be the ready way to keep open, and make wider the Wounds and Breaches already made, to stave off our Settlement, if not augment divisions and contentions to the breaking all. As public trust should be withheld from profane men, that may open a Floodgate for profaneness and ungodliness by evil example and by a Law: (which through the providence and mercy of God hath for many years been kept out to a very great degree,) so also not put or invested in the hand of violence, that may prove to any fearing God as the shadow of a Bramble: for although they cannot expect Grapes from Thorns, nor Figs from Thistles, yet they can look for deliverance and help to come from Heaven some other way, from him who is the hope of Israel, and the Saviour thereof in the time of trouble, and no Rock like this Rock to all that trust in him, all Enemies themselves being Judges. It's desirable that those that are or may be in Authority may have that wisdom of the poor wise man whereby to deliver our Island and City, Eccles. 9 15, 16, 17, 18. that making sure of being in the way that God will bless and not blow upon and blast; good men of all sorts may according to the Rule of Saint Paul, 1 Tim. 2. 1. not only make supplications (according to their duty) but also offer up thanksgivings unto God on their behalf. Which as it will be the comfort of the ruled, so will it prove the crown and comfort of the Ruler, both now and another day.   

Sect. 17.  
Contrary to the tenor of this last Section, some think it the interest of God, others the interest of the Nation, to suppress the Liberties, if not to destroy the Lives of a company of people, styled by them Sectaries, that is, Follower's, which name of Sect and Sectary is equally fit for all sorts, But if it shall prove in the issue, that they or most of them are and aim to be Followers of God according to his Image and Word in righteousness and true holiness, surely than it will neither be the interest of God or of the Nation, (admit they do err, as all others else do) to attempt thus to use them, but rather prove to such as Christ foreshoweth, Matth. 18. 6. Whosoever shall offend one of these little ones that believe in me, it were better for him that a Millstone were hanged about his neck, and that he were drowned in the depths of the sea. Though they may be but little ones, and weak in faith, yet received of God, and therein not to be despised and judged of men, Rom. 14. 1, 3. Mr. Trap in his Commentary upon this place runs thus, Affectu charitatis, etc. Put him into your bosom●, bear with his weaknesses, etc. Bucer (saith he) rejected none, though different in some opinions in whom he found, A liquid Christi, Any thing of Christ, whose weaklings are to be handled with all tenderness. (And further wittily) Wring not men's consciences, you may hap to break the wards if ye do. And why should this Indulgence be peculiar to any sort? why should that tenderness and liberty be doled and distributed under the notion of favour and privilege, which is a common and equal right? The truth is in this case, men run the greatest hazard in the world of fight against God, and thereby drawing the judgement of God upon themselves even of the same kind. For example, Henry the seventh of France enters into a League for the extirpation of the Protestants, and suddenly after the same returned heavily upon his own head. And surely there is the same reason to expect it so in England; if we consider that those who most solicit the suppression of Sectaries are themselves of different and contrary Sects in the external parts of religious worship: though these do jointly declaim a third sort of Sectaries, who are therefore like the Sect of Christians, Acts 22. 28. Every where spoken against. This conjunction is not from a near Similitude, much less from an identity and sameness in external profession of Ecclesiastical Discipline among themselves, but only from an agreement in Negatives complicate in a spirit of opposition, which when Positives come in question among themselves, they are no more capable of incorporation and admixion than Iron and Day. And if this third sort of Sectaries were a short time dormant, it would soon appear there were other sorts of Sectaries in England by their public contests as of old. Is it not than most rational and Christian, and most equally profitable for all, that all these (in pursuance of the negotiation of worthy Mr. John Dury) should mutually comply upon fair terms of Moderation and Christian forbearance? especially being all embarked in one common Protestant Cause, agreeing in the grand points and articles of Faith and Doctrine, against the common Enemies of Christianity, and its purity, whether Pagans, Mahometans, Jews, Papists, or profane persons; withal considering that this third sort have the same native right, and are not an inconsiderable interest in the three Nations.  
These things do call aloud upon those at Stern to moderate among all, as they will save and heal a bleeding languishing State, from perishing and sinking under intestine discords. Constantine's indulgence towards those he judged erroneous preserved the unity of Christians and the peace of the Empire and rendered him a worthy Moderator at several turns. And what learned Author, ancient or modern, or what sort of men will not acknowledge this most worthy in the doctrinal part, and in their own case, till being violent and uppermost the suffering case becomes applicable unto others? And it must be as freely acknowledged by all acquainted with History, that for one real Heretic there have been a thousand good Christians destroyed by the principle and practice of persecution, in all Nations and Ages.   

Sect. 18  
It is not to be omitted, that albeit the radical common ground of endeavours of suppressing some sorts, is mostly, if not merely, their Religious opinions, yet the grand guise and vizard that is commonly put and sought to be put upon such Designs is, a public pretence of some flagitious opinions or crimes of a civil kind and nature, viz. That they are Enemies to Magistracy, Government, &c The like case of Daniel, chap 6 4 5. Then the Princes and Precedents sought to find occasion against Daniel, concerning the Kingdom; but finding none, v. 5, Then said they, We shall not find any occasion against this Daniel, except we find it against him concerning the Law of his God. Thus Christ was a reputed Enemy to Cesar. And Paul in like manner, (with this addition) that he was a mover of sedition. Answerable to all which, Ecclesiastical History tells us, that when the Heathen had a design to cut the throats of the Christians, they made their way to it by fomenting and spreading this false calumnious accusation, that the Christians intended to cut their throats; in which case I suppose none will blame the Christians if then they should endeavour to anticipate such a design, and forcibly defend themselves from general destruction, especially from a popular Massacre, though countenanced and encouraged by the Magistrate, without interpreting that a resistance of God's ordinance of Magistracy. Nay the Waldenses under the Duke of Savoy after satisfaction in some scruple about it by the judgement of their learned Ministers in the year 1555. did martially endeavour to obviate the pernicious Design of the Duke, [Acts and Monuments] and the same again of late days in 1655. upon a new attempt to destroy them, as is memorable to all. The ground and reason of all which is rendered by the Learned, that for as much as protection and subjection are reciprocals, where the former is not sound assured, or manifestly violated, the later is relaxed, and not obliging, at least in that natural moral case of self-preservation from public ruin.  
I mention not this Position as mine own, nor with any intent to prompt to any disturbance, nor am I ignorant that cases may vary according to circumstances, and the point is tender, but my aim is, it may be improved to Moderation, both in words and actions in this Crisis of our public affairs, that no sort of men, (particularly those called Sectaries) may be put upon any temptation through fears of hurt, (which oft times works stronger than the feeling) and then blamed and reproached by those who put the temptation on them, who yet of all other in such cases should most forbear to blame and reproach; for as much as those who put the temptation are parties in the fault, if any happen, and consequently in the reproach due thereunto.  
All this I ground upon those notorious public and general suggestions all the Nation over (I cannot but call calumnies) against those called Sectaries promiscuously like that of the old against the Christians aforesaid, which seems like the black cloud of the bigness of a man's hand, to portend a designed destruction of them, especially wherein in any respects, and in any places, they are not detected and suppressed by Magistrates, but rather countenanced in those false reports, when they bring them, without a due inquiry, in order to peace and impartial justice, that the nocent may be punished, and the innocent cleared and secured from injury and violence in their habitations, which is no less their native right than any others whatsoever, as therefore subjection is expected from all, let equal protection be administered and assured likewise.   

Sect. 19  
Now for as much as among others bearing the name of Sectaries, the name of Anabaptists is mainly singled out for public reproach, if not for ruin, and that their grand Impeachment is their opposing Magistracy, Government, etc. upon which account the Munster Tragedy is so much and often in all places (by Prints, and otherwise) laid to their charge, as indeed it could not lightly be more, if those bearing that name in England had been the very individual actors thereof at Munster, will not the stones speak, if all men should be wholly mute under such clamours? Wherefore in answer hereunto, I hope it will not be a crime very briefly to apologise so far as to do them truth, and justice itself a little right, without doing others any wrong, further than to undeceive them, and exonerate all as much as may be from misprisions, which in this and other things are the bane and poison of public peace and amity.  
First, let it be noted that other sorts of men in England do impeach one the other with the same crime; some men charge the whole Parliament both Lords and Commons, and all 
Vid. Vindiciae Regum, or The grand Rebellion, Gr. William's Bishop of Ossory. Also Dr. Fern. Salmasius. Mr. Edw: Symons the Loyal Subjects belief] with the several Answers unto these by other Ministers.  their adherents, with resisting the Authority of the King, saying, Such of them were only loyal obedient Subjects who went to Oxford upon the King's Summons to sit in Parliament there, or to aid and assist him in his War. Others charge all those Members who have espoused the Seclusion of so many of their own House, and turned out the House of Lords; others have been adjudged and proceeded against as Delinquents both formerly and lately for resisting the Parliament upon the King's account. I modestly mention only matters of fact, and that but hints, without judging the merit of them, only to the end, it may be observed, that (setting these aside) others do and will mutually charge with illegalities and exorbitancies relating to civil power and Government: and indeed things are not judged illegal (now in our days) so much for what they are simply and in themselves, but either as they may not prosperously succeed, or as being done by other hands, and not in prosecution of their own interest and opinion who so judge of them: which savours more of faction, passion, and interest, than of reason and justice in the eyes of wise observers.  
Secondly, their opinion wherein other Christians differ from them about the subject and form of that instituted Ordinance of Baptism is as far off the point of Magistracy, and opposition to it, as Paedobaptism itself, or any other thing in the world. What though therefore some holding that opinion either in this or other Nations should be in any wise enormous, yet their opinion and practice of Baptism would be no more impaired nor untrue than our Saviour Christ's and his Apostles Doctrine was by the treachery of Judas, and the apostasy of multitudes in the primitive times. And why the denomination of Anabaptists (which they disown) should be fastened upon them, they are yet to seek of sufficient reason, not only seeing they acknowledge but once baptising, but also they, laying no more weight upon that instituted Ordinance than upon that other of like institution, the Lords Supper, and then others do who hold the other way of baptising; yet this name is abusively put upon them, as if all their Religion lay in Baptism; whereas in the course of their Doctrine touching Principles of Faith, and Piety, and Morality in Christian practice, is such as is generally received for orthodox: even by the most accounted such, who have read confessions of their Faith, and heard their common Doctrine.  
Thirdly, the generality of the persons who hold this opinion have given sufficient proof for divers years, that their principles and practices are as consistent with humane society, peaceable Cohabitation, and due subjection to civil Established Government as any other in the land; nor only do their manifold Declarations, if examined, give satisfaction in this point, but withal, neither the time, nor place, nor persons of them can be mentioned, touching any insurrection they ever made against the Magistracy in England; but if any persons of them had done it, would it be Justice to impute that to the whole? would those of other ways be so judged? of whom there have been many, who have both plotted and actually perpetrated public insurrections, which yet was never called the Munster tragedy of Paedobaptists, because, though the same reason, yet Moderation would not allow it, for personal faults ought to have only personal imputations, and they desire to do therein, as they would others should deal with them.  
As what hath been said will much obviate an objection, touching those few of this way in the Army: so let me add, that what they have done in that public capacity under an opinion of public obligation hath been so far personal, and as members of the Nation, that such do wrongfully who impute it unto their profession; but if it must needs be so, then let it be tried and proved whether there have not been [many] called Paedobaptists, joint in all those very actions for [one] of those, called Anabaptists even in the highest acts done, whatever unfairly and disingenuously hath been by any represented otherwise to the world. Neither have these things been done in corners, to be hid from the eyes of indifferent spectators, who are well able to judge of Partiality.  
Fourthly, As touching those now, who hold some opinions about Christ's Kingdom on earth in a reputed offensive way; is it not notorious, that they are many of them Paedobaptists themselves, and as much against those called Anabaptists as others, even as well in the subject of baptism? and on the other hand, the generality of those called Anabaptists, are as much against all their offensive opinions in those points (though some few of one as well as the other sort may own them) as any others in the world pitying, those who err therein, and publicly in their congregations and doctrines detecting such errors, disclaiming and refuting them. Yet albeit, there are many such called Paedobaptists of them, the others have more of reason and Moderation, than to lay the Munster Tragedy upon that name, though there may be the same ground. If therefore there should be any Exorbitant Irruption in words or actions of that sort of people, thus mixed, either let such fault be reputed merely personal, and no further, or else Indifferently, Justly and Impartially be imputed to one sort as well as another, more than hitherto it hath been, which indeed (among other things) may justly call in question the justice of Historians touching the Munster people, which was about 130 years past: forasmuch as Truth and Justice is so much wronged before our eyes, and at our own doors, as it is by public prints and otherwise daily.  
Fifthly, All Historians about the seditions in Germany confess thus far ingenuosly, that the intolerable oppressions of the Magistrates then, gave one great occasion of their rise and progress to that height. Wherefore at the same time, (about the year of our Lord 1525.) in Suevia and Franconia, there arose in arms about forty thousand men, (who pretended nothing at all to that called Anabaptism) to exonerate and acquit themselves by force from their heavy burdens, which was more a rebellion than the other: for they killed the greatest part of the Nobility, pilledged, sacked and burnt their houses, Castles and Fortresses, and violently overflowed and destroyed the Country like an inundation: yet concerning these, we have only the gentle tender hints of our Historiographers, giving us in few lines merely narrative of fact, without any odium on their fault, or any black characters at all upon their Names, Persons or Religion, when as the same history of the same fact imputed to some called Anabaptists there, is wrote in most dreadful letters of blood, concerning their persons, names and religion, which (by the way) may guide the impartial reader in his observation and credit of histories wrote by adversaries. Now somewhat contemporary with this great insurrection (according to the same stories) Carolostadius, Stock, Muntzer, and other public Ministers of the Gospel (as Luther then was) fell from good principles to dangerous opinions, dreams, enthusiasms, pretences of extraordinary visions and revelations, (all which these called Anabaptists that I defend, do and ever did as much disclaim and abhor as any others in the world, holding firmly to the sacred Word of God, the holy Scriptures) of whom Muntzer chief manageth these opinions with the oppressions unto disturbous practices, to his and others ruin and reproach, about six or seven years after, which was about the years 1531. 1532. and forward; broke out the like unhappy bustle at the City of Munster in Westphalia, by John Becold Knipperdolling, and one Bernard Rotman a public Preacher in that City, and this was accompanied with the like foolish mad-vain opinions, being as far remote from, and as foreign unto these people in England, in their opinions, as they were in their persons, place and time; who therefore are unduely and unworthily called their spawn, their offspring and generation, etc. and what not? Howbeit, let it be observed how Monstrous, and prodigious this is made, and how much the world is made to ring of the noise of this One disaster, that happened in one little compass of time, and how unchristianly and unreasonably it is now raked up and reckoned to a company of people, who in such things are as innocent now of the like, as they were of that very fact there, being then unborn. Whereas I have mentioned like fact at the same time in others, and may add the like hints in those histories of the Swissers, who about 200 years before arose, and violently destroyed their Lords, and as violently changed (without blame) both their Governors and Government, not reverting to this day; which if those of Germany had succeeded as prosperously they might have been no more blamed. I might infinitely multiply examples, if I should rake in the dust and ashes of other sorts throughout all ages in Christendom, but what need I go farther than our divers and manifold insurrections in England, against all kinds and degrees of authorities, nei●her need I mention by whom they have been perpetrated, yet all this without the least remembrance or reckoning of Munster unto them, or any of them; such is the power of partiality, and prejudice.  
Moreover I must not omit to return the reader's eye again to Munster, of which same City we have had certain account year by year to this very day for some considerable time, that they rise in arms, resist and oppose their lawful Magistrate, refuse obedience to his edicts, and maintain the same City against him by public force, and all without the least brand of infamy on them. On the other hand such are very great strangers in the world, who know not that in Holland are for many, and have been very long, that bear the same name of Anabaptists, that are as famous for peaceable living and subjection, as any others have been infamous for the contrary.  
All which strongly results and concludes in this, that there is no end not bounds of impeaching, if there be not strict restraint of public faults unto their  Authors, acquitting other opinions they hold, except only such opinions as do naturally and directly tend to such faults. Wherein indeed Mr. Joshua Scotton (though a Paedobaptist) deals the most ingenuously of all other, who in his translate of Guy du Brez German story calls it, the Germane Enthusiast: in the Title page, and not the Germane Anabaptist, and in the latter end of his Epistle to the Reader, hath these words : those (saith he) which he styleth Anabaptists between whom and mere dissenters in the point of Paedobaptism, being otherwise Orthodox and peaceable, the Reader ought always conscientiously to distinguish.  
Sixthly, Let me a little further enforce this by observing: that all this Germane sedition that is now (about 130 years after) put to the account of the innocent reputed Anabaptists in England, was in like manner as much charged upon innocent Luther at that very day: as the same Historians do jointly and generally report, and is confessed by Mr. Samuel Clerk in his lives of the Fathers: yet had they as much reason for that, (though none at all) seeing the principal fomenters of the sedition had been public Preachers of the Gospel as Luther was, who then and thereupon could but purge himself, by public manifesto (which is yet extant) as these in England have done, time after time, not only by their confession of faith oft imprinted, showing their constancy, besides their manifold declarations more particularly upon this point in hand, but confirmed by constant practice in their peaceable cohabitation with their several neighbourhoods both in City and Country.  
Seventhly, Is not this same imputation tossed like a ball, or rather a stone between the Protestants in general, and the Papists in all their paper contests, and which and who can acquit every individual of their party? If therefore any particular persons of this name should (among others) prove extravagant, it will no more make this their glorying void, then that of others, who may rather (for want of Moderation) watch for haltings in these more than in all other sorts besides. It's evident then, that the prevalency of interest and faction above commutative justice, right and reason, in too many of this age doth influence them to this great unfairness, which whether the design be (in this way) to stifle their opinion about baptism, or to bring swift destruction upon those who hold it, though they hold it with never so much piety towards God, righteousness and peace towards men: Moderation and respect towards those Christians who conscientiously differ from them, yet (leaving that to God that knows their purposes & is above them) they desire the Lord to forgive those who thus traduce them, and detract them, and that (through the assistance of God's grace) they may be enabled to walk inoffensively towards Jew or Gentile or Church of God, so as to put to silence the ignorance of all foolish men, who delight to speak evil of what and of whom they know not, at least many of them.  
Eigthly, As touching extraordinary Impulses, Enthusiasms, Dreams, Visions, etc. Such who lay all this upon those called Anabaptists promiscuously in England, they show themselves to be very great strangers, not understanding whereof they do affirm, the contrary whereof shineth so bright, as in their ordinary teachings and Church Government; so in the manifold Treatises, Commentaries, etc. printed and published by many learned of them, upon all points in the Christian Religion. Wherein let it be duly noted, that one grand occasion of this and such like imputations, is plainly this: That one writing Author meeting with Heterodox and gross opinions in his readings of others, laid upon that name, he transmits' it to another that follows, and so the second to the third, and none of all (for the most part) receiving any such affertions from the persons themselves, much less from any confession of faith comprehending the judgement of the generality of that name, by which both writers and readers both do and suffer wrong in creating to themselves and others groundless prejudices, conveying them over from age to age, and rendering them a hideous monstrous people: and though I could multiply instances hereof in my own small readings, yet I shall mention but one, which was called a Catalogue of the damnable errors of the Anabaptists, enumerating thirty and one; Yet of all these, there was but that one reputed error of Antipaedobaptisme, which they will espouse, disavowing the rest as much as he that accused them, who was a Minister of no inferior note, yet shall I forbear to mention any names, because I want not due regard to such persons, who may be otherwise godly and serviceable in both teaching and writing, setting aside such misprisions, and with all few observing readers are unacquainted herewith, to need instances.  
Ninthly, Neither is it less manifest, that most of those very errors are held and maintained by Paedobaptists one against the other, the manifold contests among them about most Principal points of Doctrine; and also most things appertaining to Church Government and Administration of all Ordinances, have been upon the house top to be publicly known and read of all men, more particularly those called of the Episcopal, Presbyterian and Erastian ways, not to mention more, nor yet these with the lest immoderate spirit towards them, but rather desiring it may be used by them to a moderation of mind towards each other, and also to inquire whether the reputed errors chargeable upon those called Anabaptists, are any way comparable in number or weight to those in Controversy among themselves, and whether the cause of such estrangedness and enmity (on their part) be not misunderstanding, or interest of some kind or other, which in like manner hath led themselves to such heat of opposition, as hath ended in removing and revolving of Church Governments.  
Tenthly, To conclude these particulars upon this general Section, we find the stories of a company of people in Germany, who are long since dead and buried, under the greatest reproach and infamy that can be, of whom none can be left to answer for themselves, their reported Extirpation and Extinction being about 130 years past, their rise and fall, lives and deaths wrote by their adversaries, no aggravating circumstances, either for opinion or practice seems to be omitted, no extenuating passages confessedly inserted; now that upon the whole, there might be such a people and such persons bearing that appellation of Anabaptists, who (mixed with others) may be faulty in opinions and practices, is a matter much undoubted, but that every aggravating passage is true, or that any one Historian (admitting him otherwise just) was an ear witness of all their opinions, and an ocular witness of all their tragical actions is reasonably to be doubted, and consequently their testimony in every punto not so much to be regarded; because false reports of contrary minded men touching both such and other persons and things are so abounding and notorious, in our own Nation and Age, like that of Jer. 20 10. Report, say they, and we will report: they watched for my halting, etc. In so much that indeed we have little ground of credit to common fame (at least) touching particulars of words or acts spoken or done at the very next town, and least of all from adversaries to the persons and things reported of; yet all such things thus brought upon the wings of fame is notwithstanding as commonly and credibly received, and thereupon again reported, yea printed and published even in all the aggravating circumstances, as if nothing in the world were more authentic and indubitable, such is the blind and ●ash credulity of men (though some otherwise honest) where they are predisposed and prefixed in their affections or disaffections.  
But suppose and admit it granted to be wholly true, yet observe what proximity and nearness of relation is there between those persons and enormities in Germany to these now in England, that their eating of sour grapes should set the teeth of these on edge? For there is not any one thing of agreement is or can be pretended but in that of Baptism; and if the stories themselves be true, they do not so much agree in that neither, (all things considered and observed) as those called Anabaptists and Poedobaptists do here agree; for they relate, that they grounded their practice of Baptism upon pretences of immediate revelations, that they baptised all who came unto them, that they threatened damnation to all who neglected it, that they forced all persons to be baptised by proclaiming that all who refused it should be killed; all which signify so much of frenzy and madness, that to those of that name in England nothing is more absurd and abominable, and that there were ever any such rude and heady persons, answerable to this their portraiture & picture, scarce any thing to them is more incredible. Besides their practices of Polygamy, and destroying propriety is unto these in England detestable, and both (among other things) detected in their Declaration 1647. Wherefore I do humbly and fairly propose on their behalf in England, that if the denomination of Anabaptist be derived from, or at least imputed reproachfully upon that abominable abuse of Baptism by these men in Germany, (waving the proper signification of the word as unduly applied) that then and from henceforth these who bear the name of Anabaptists in England may be for ever acquitted and discharged thereof, never more to be called by that name, which discharge is a due debt from justice itself, seeing they can as clearly and truly plead [not guilty] as any other people in the world; but if any notwithstanding all must still needs reproach them with this name of reproach, that then and therewithal (as of right they ought) they do fully and particularly acquit and discharge them from those horrid exorbitancies of opinion and practice said to be perpetrated by these Germane people, and usually (hand over head) attributed to all that bear this name, in England: for let but other men suppose their own names and reputation's in these men's stead, and that they do stand fair and clear from these pretended faults, and then nothing would be to them more apparently equitable and reasonable, than that all such should enjoy the precious ointment of their good name, considering also that it is one great Branch of the second Table of the Law to preserve the Reputation and good name of our Neighbour, as well as life, liberty, estate, etc. More especially do I urge this, that God's name and Christ's name that is called upon these people, and called upon by them, may not be blasphemed upon by any misprisions or mistakes, which is (I hope) more dear to them than their own names or humane concerns.  
Moreover, let not any hereafter travel beyond the Seas, so far as Germany to understand; and calculate any people in England, nor yet look upon these in England through the bloody Prospective-glass of Munster, but look upon them with their own eyes in their writings, and hear them with their own ears in their Doctrines, and then observe the generality in their ordinary conversations, and either compare them with the Word of God, or with other sorts of Christians, or themselves, and do all this without prejudice, partiality, and uncharitableness, (that being like the distemper of the Yellow Jaundice, which doth represent the object as yellow as the eye) but allow them the same grains for frailty with others, and then make a Judgement on them freely, and if upon the whole you judge they err (as who may not) then without reproaching, or using violence, deal with them in such a Christian manner as you will do those of your own way, and as you would others should do to you: this is Moderation, which teacheth to consider that if they descent from you, so do you from them, ye are both in the same predicament  
But if yet further any will think themselves concerned to write an History of those called Anabaptists, let me crave leave to make a few fair indifferent Proposals, to them, viz. 1. That they will write from exact and perfect knowledge of them, and not upon rumours and reports. 2. That they charge nothing upon the whole or generality of them, but what bears their own public and general impression. 3. That where Paedobaptists are equally or jointly concerned with them in any errors or faults, they may not be partially severed; but faithfully and expressly put together; setting down (both alike) their denominations by which they may be equally known: to exemplify this further, that no Error in Doctrine or manners be imputed, at least not appropriate unto them, that is not peculiar but common to others, but if it shall be found that any Protestant Paedobaptists, have in any place, and at any time held or done the same or like, then must that be expressly mentioned, and ingenuously confessed with it also. 4. That no faults be inserted but such as necessarily follow from that opinion that is the occasion of their distinguishing denomination. 5. That such faults may only be declared, as wherein they were wilfully obstinate and pertinacious in their preseverance and persistance after all due Christian means used for their conviction and recovery to a rectitude. 6. That the story be restrained to the People of that Age and Country, and not the faults of others put to their account. 7. That such Errors may be insisted upon (if any be) that are incompatible with the temporal safety of the bodies properties, and inconsistent with the eternal safety of the souls of men. 8. Finally, that all this may be fairly done (like the four Evangelists writing of the History of the Gospel) whiles all things are fresh in memory, and the persons concerned yet living and at liberty to answer for themselves, least men in the stating others cause and their own may seem just, and their Neighbour not have opportunity to search them. Prov. 18. 17. in which case it may be said, as Job 6. 24, 25. Teach me and I will hold my tongue, cause me to understand wherein I have erred, and How forcible are right words? but what do your [such] arguings reprove? To which may be added that remarkable Dictate of Nicodemus, Doth our Law judge any man before it hear him and know what he doth? John 6. 51. Contrariwise, the Backbiter and his backbiting is reckoned and ranked among the worst of sins and sinners, Rom. 1. 30. And, Who (saith David) shall abide in thy tabernacle? Who shall dwell in thine holy hill? Psalm: 15. 1. What is the answer? (vers. 4.) He that backbiteth not with his tongue, nor doth evil to his Neighbour, nor taketh up a reproach against his Neighbour. As most certainly, Every man must give an account for every [idle word,] Matth. 12. 36. so also for every [hard speech,] either spoken against God or good men, Judas v. 15. O that all men, especially Christians (of all sides and sorts) would lay these and such like Scriptures seriously to their hearts, and accordingly and conscientiously ponder the words of their mouths, and paths of their feet, which indeed would yield as much inward peace and comfort to their own souls, as honour to God, and credit to their Christian profession.   

Sect. 20.  
That I may be indifferent and impartial towards all, let me in like manner on the other hand, not spare to warn those called Independents, Anabaptists, etc. against the same evil of Immoderation, both in the matter and manner of either words or carriages towards those who are godly, Ministers or Christians, called of the national way; in order to which, let me advise the reading of that excellent Epistle of Mr. William Allen forerunning his Book, entitled [A Glass of Justification] And let your Moderation in this respect be known to all men. It is one great proof of Christianity to value, esteem, and acknowledge the image of Christ where ever it is; which that you may see more in them or some of them, be more Christianly conversant with and less estranged from them. As you will manifest a Gospel-spirit, forbear yourselves, and reprove in others all harsh, censorious, and reproachful speech, and all immodest appellations. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man, Col. 4. 6. which is with meekness and fear: 1 Peter 3 15. If you would not judge so [as] to be judged, Matth. 7. 1. Then learn to judge [as] you would be judged. Give the same you will take, and do to them as you would they should do to you, this is the Law and the Prophets, and this is taught by the great Prophet. Matth. 7. 12. And as on the one hand you should avoid all such scurrilous and provoking speech, as altogether unbecoming the Gospel, so on the other hand, withhold not any due respect, and encouragement you are capable of giving to those who labour in the Word and Doctrine, though they may not be in all respects of your opinion and way, remembering that Christ's Disciples, being captiously offended with those that followed not with them, and therefore provoked him to forbid them doing a good work, they were in stead thereof rebuked for their labour, Luke 9 49, 50. which is a teaching Example unto us, as not to hinder, so to further any service for God, especially that in the Gospel, tending to the eternal salvation of the souls of men. Is it not very sad to think how many thousands of poor souls may perish for want of knowledge, if the supply of all places depended only on the preaching of some one way. Let those then of every way be countenanced and encouraged, who by sound Doctrine, and dividing the Word aright, may give to every one their portion in due season, that if it be the will of God, the weighty work of Conversion (I mean from the power of Satan unto God) may be more revived and made prosperous throughout all the dark corners of the land: that all our strenuous strifes may be resolved into this, who shall most excel in virtue, and gather in most wheat of God's harvest out of the field, into his Garner.  
And for myself, wherein to some degree, I have been in former time, surprised with this common infirmity of harshness in judging others: I do hereby publicly retract it, having better learned to hold those opinions modestly, about lesser matters, wherein so many able and godly men may be of another mind. And therefore in that particular (without inconstancy) to redeem my time in Moderating, as far as my small talon, and a pure conscience to God and men will carry me. Wherein I have for some later years disposed myself, not upon any sinister considerations, (which is known to the Lord) but from Judgement, Conscience and Affection, which whatever success it hath had on others, yet not without reflection of comfort to my self: all which I direct to those aforementioned, if it may be to reason them into (no other then) a Christian Moderation.  
And the rather whereas some few of that name aforesaid, (far from concluding the generality) being yet sour and harsh against those called of the national way, have cast upon them the names of Antichristian and Babylonish, whom though I tender for that they may be otherwise godly, yet let me say without partiality, that this doth not proceed from the wisdom that's from above, that's gentle and peaceable, as well as pure, Jam. 3. 17. and its different from the Tenor of that Declaration dated and published, Decemb. 12. 1659. in the name of many called Anabaptists, which however its harshly, weakly and mistakingly interpreted; yet is it well known (to many wise observers) that the matter and sober spirit thereof, is no new thing, but contrariwise a constant pursuance of the meek and humble spirit of the old confession of their faith, and many other old Declarations, to which they firmly adhere, some particulars of whom should have been here recited, had it not been for avoiding prolixity and tediousness to the reader: save only this must be duly observed, that even those persons first above mentioned, do also acquit and discharge themselves from those aspersions about subjection to Magistracy and peaceable cohabitation among other men, though somewhat severe against those of the national way, and the more because they judge them of a persecuting spirit.  
But with such who thus exert the harshness of their spirits in a girding censuring speech, let me in few words expostulate: you account those of the national way Babylonish, Antichristian, these are very big and ambiguous [words,] easily spoken, more hardly understood, yet too commonly tossed to and fro upon disagreement in the smallest punctoes of opinion, by those who never explain those words and things, to demonstrate from the Word of God, where and who deserves the Imputations. But whereas you Impute those names, may not they retort them back on you with other additions, and you again on others, and so run the circle? for where will this end, and to what doth it tend, but to make many judge you all in Babylon? etc. and so run either to the Church of Rome, or to Atheism and profaneness. Further, (as Job saith) What do such arguings reprove? who will be ever the better or the wiser? who is hereby convinced of an error, or brought to the knowledge and acknowledgement of any one truth? nay rather doth it not prejudice others against you and your differing opinions? The like may be said on the other hand of those who use the words Sectary, Fanatic, etc. upon every trivial difference, as if that were enough to confute an opinion, or make it ever the worse. But would it not be a good expedient, and better becoming wise men and sober Christians on all hands, instead of giving foul and doubtful names to a reputed error in others, to assert rather positively and modefily what themselves do hold for truth, and then use the most pregnant arguments to convince thereof, and the most powerful Motives to persuade thereto. In which way, men may kill three birds with one stone (viz.) convince of error, inform in the truth, and manifest to others, you hold your opinions for conscience and not contention: and if you must needs give error a name, then call it error, and well confute it, and deal not oprobriously with any persons who may hold it, which never will convince them, but reflect the imputation of malice and envy upon your selves, and stir it up in others, whereby too commonly the truth itself between both, is drowned and lost in jars and discords, and persons gradually lose their spiritual savour, and grow strangers to godly edifying: by all which faults on both hands, this follows, that Ichabod is sadly written upon Religion, the glory thereof being much departed.   

Sect. 21.  
And because the fault of this kind is of both sides, I shall therefore offer to both. I hope it's well understood on both sides, that the main of Religion and power of godliness, doth neither only nor chief, but least of all lie in those particular instituted matters, which are the matters in difference: why then the contest should be so hot and severe, accompanied with so great alienations and oppositions on both sides, for my part I understand not, especially when I consider that the difference is not so much about the Doctrinal part, as the manner of practising those particular institutions. But the plain main things of Christianity then are summarily such as these, wherein those called Puritans of old did excel, viz. right principles of doctrine about God the Father, Son, and holy Spirit; the right way of Justification by God's grace through a lively saith in the blood and righteousness of Jesus Christ, in opposition to the merit of inherent righteousness, or external works. This rectitude in the point of justification, as Luther calls it, and Mr. Anthony Burgess likewise well, it's both the soul and pillar of Christianity: Together with the great work of regeneration by the holy Spirit, cooperating with the Gospel, likewise progressive sanctification, chief consisting in a constant continued course of Repentance and Faith, Mortification of sin and lust, lively exercise of grace in all good and holy works, (viz.) whether Practice of Piety in all Christian duties, moral or instituted, either public or private, immediately towards God: Or righteousness, love and mercy towards men, either in  and peculiar relations, or in common towards our neighbour and all men even our enemies; finally perseverance in all this to the second coming of Christ to raise the bodies of the dead, and render to every man according to his works, with eternal happiness in heaven, or eternal misery in hell. Forasmuch then, as there is an agreement very much mutually known about all these and much more (except only that one branch of institutions) is there not a thousand fold more reason of Moderation and mutual tenderness and forbearance, then of estrangedness and censurings, and that of one another's consciences, even unto a kind of violence upon each others names, reputations, etc. neither would I be mistaken: I urge not the abating of one hairs breadth of either matter or form of an instituted ordinance; neither dare I do it, when I consider that the great fall of our first Parents (and we in them) was by the breach of an institution, that they have God's stamp upon them, that he hath been always regardful about the smallest pins and eylet holes, that his servants in Scripture were careful about them, that they have an excellency in their nature, use and ends, that the Laws of God Natural, Moral and Gospel, yea and the nature of grace do all comprehend institutions, in a general obedience to the will of God: from all which I conclude none of them are to be despised, undervalved, neglected, rejected, (as by too many now, highly elevated, they are) nor yet violated by an undue administration of them. But about this last, viz. the manner of administration is the only question: this is like the Gordian knot, cut it we must not, untie it we cannot, at least not for another, though we may each for himself. Being thus brought to the only general point in controversy: the next question is, whether its either unlawful (for truly most do carry it as if it were a vice, and not a virtue) or impossible for each cordially to love one the other, and mutually forbear, and Christianly correspond? albeit neither be brought to own the others opinion. In answer to which, surely mutual love cannot be either unlawful or impossible among true Disciples, (as all are who believe in Christ, and endeavour a purity of conscience) seeing it is the grand duty of all such, above other, and character of such, John 13. 35. as also agreeable to the whole tenor of the Gospel, and judged very easily practicable by that excellent reconciler Jacobus Acontius, in his discovery of Stratagems of the Devil, and for my own part, I do judge there is no other general impediments than those Stratagems of the Devil, and the remaining corruptions in the hearts of good men, (which makes me wonder at the folly of those who boast of present perfection,) neither do I doubt, but that all who can lay aside prejudice, passion and private interest, will judge it both  and without difficulty for his own part; nor do I know how (in this world) its possible ever to come to an unity of mind in one common opinion of the truth, without first a correspondency in unity of common Christian affection; nor are the differences much more than the tithing of Mint, Annis and Cummin, in comparison with the weightier matters both of Law and Gospel, which will well and safely admit of modesty and humbleness of mind on all sides, without any hurt to the conscience. Upon the whole, where lies then the Stiffeness and the stick? who must begin first to love, and to express it? must not every one begin first? and will not the foremen carry the greatest honour in the sight of God and Christians? and what hurt or hazard can there be to the truth (be it where it will) thus to lay aside animosities, prejudices, evil surmises, evil speakings, and converse together in an amicable way, without looking upon each other as Monsters and prodigies, as too too much formerly, making every trivial a bear and a lion in the way to hinder the means of a right understanding and affection  
But if it be impossible (contrariwise) thus to walk in mutual love and forbearance, improving each others gifts and graces as far as may be, unless and until both be resolved into one common opinion about every punto of Institution, then must it be by an actual compliance on the one hand or the other. If so, than this question follows, which of the parties must be the Standard, which and who will so arrogate and appropriate to themselves the [Urim and Thummim] as to whom all others must in every thing conform? again this conforming on the one side or the other, it must be either voluntary from change of mind, or constrained by force: the former is not probable to be, because the way unto it seems to be barred, fenced, hedged up by an exclusion of all Christian forbearance and amicable converse. And for the latter, viz. Coercion, that ought not to be, because both will and may plead an equal right of liberty in the Nation, from being imposed upon by his neighbour, and like equal right of liberty, to judge which is the exactest way of serving God, and the rightest and directest way to heaven; wherefore the final issue whereto such a violent contest tends, it is to make our Land an Aceldama, a field of blood; yea (which is worst of all) of Christian blood, which as I desire God from heaven may forbid, as he seasonably stayed the hand of Abraham over his son Isaac: and countermanded the Angels drawn destroying sword over Jerusalem, at the threshing floor of Araunah the Jebusite, 2 Sam. 24. 16. So do I humbly propose, that reason, grace, and the Royal law of love and charity may prevail upon the minds of both, to meet each other in Moderation, as the first step to Christian unity: for you can never be swift to hear each other, unless you are slow to wrath, Jam. 1. 19 but if after all, any shall retain their wrath, and remain irreconcilable: let such know, that God knows how to restrain it, Psal. 76. 10. But were your affections thus united, jealousies and evil surmises thus removed, it would not a little obviate the clandestine designs of Jesuits among us, whose prevailing argument, drawn from the pretended unity of the Roman Church, to prove it the only true Church, is sadly strengthened by our divisions: the danger of which sort of persons, is lately seasonably suggested by the Ministers of London in their printed exhortation; and what gives them so great advantage, but the passionate bicker among godly Protestants?  
Moreover it would as much prevent a strenuous hurtful contest about the Sovereign power between both, which (without a mutual security of this kind, from each others unrightful imposing) seems hard to fix in any hands, but is perpetually rolling to and fro, and subjects the nation to continual changes and rotations. And none will then be blamed, if they take all opportunities and advantages, to relieve and secure themselves from the stroke and yoke of others, and so others again from them; and what and where will be the end thereof? though the least just blame will fall on them, who in seeking simply for self security, shall be led to impose in any wise on others, and would not otherwise do it, could they but be safe in peace and equal liberty.   

Sect. 22.  
For as much as those honourable persons, who sit in supreme Council are Representatives of different sorts in common, and not of any one particularly, I do humbly make it my concluding Proposal, whether some thing extraordinary of an indifferent nature, balancing and securing all sorts, till by moderation they can arrive at a better understanding, and mutual accord, will not most naturally tend to our long desired settlement, and best become and truly make it a Commonwealth? Whether the common peace being kept among all, and all saved from the harm and hurt of others, upon all accounts whatsoever be not the principal end of Gods ordaining Government among the sons of men, and the best way to fasten and bind together all the integral parts of this broken Nation, put a period to all our public changes, and the way to prevent all future fears, and surcease all just complain in our streets: all sorts feeling the benefits hereof, willingly ascribing to such Governors the honour of our Settlement.  
It is humbly hoped, that no individual person (be he of what religious Sect soever,) much less the generality of a Sect may be judged, crushed and laid under reproach upon any harsh counsel and suggestion of Adversaries, without a full and fair hearing of defence, which is most expected under a Government of the People, where no man's case may be supposed to depend on any one man's passions, or interest. This is the more necessary and considerable, because whisperers are always ready to insinuate what may separate chief friends, Prov. 16. 28. There is never wanting some who worship the rising Sun, and having men's persons in admiration, because of advantage, who neither out of conscience to God, nor love to Governors, (but like Doeg to David) to get some benefit to themselves, will be laying loads upon others, by informations.  
Wherefore it is desirable that Rulers may always remember, the beloved Kingdom of God was broken in pieces by Reheboam's taking harsh counsel, and refusing that which was more moderate, 1 Kings 12. 6, 10. whereas David rejected such counsel in that petty personal case of cursing Shimei, when yet he had full opportunity to destroy him under the public reputation of justice. Such counsel may sometimes be given with the intent of hurt and damage to them to whom it is given, like Hushai's unto Absalon, or with the same Design the Phi●istims had upon Samson, to cut off the locks of his strength and glory.  
Wherefore in the midst of all abilities of counsel, foresight and force, I humbly propose that you will make the Word of God the man of your counsel, and that you follow the Example of Solomon, to ask of God wisdom for Government, not only because you have a mighty People as he had, but a People so greatly divided, which he had not. As an opinion of selfsufficiency is a most dangerous thing, so the way to prosper is to depend on God, and the way to depend and lean upon God aright, is to make sure of being in the way of righteousness and uprightness. He hath showed thee, O man, what is good; and what doth the Lord require of thee? to do justly, to love mercy, and to walk humbly with thy God, Micah 6. 8. Remembering how God answered from Shittim to Gilgal, v. 5.  
Albeit, I know that the hearts of Rulers as well as others are in the hands of the Lord, who can turn them as the Rivers of Waters: and also that God governs and overrules all counsels and affairs by his most wise and holy providence to his own glory, yet doth not that dissolve the bond of duty lying upon all to do what service they can for God in their Generation, upon which account I have adventured to make this humble address to Rulers and all men, if at least it may move them more to a study of Moderation, than I little doubt the practice, and where it may to any degree prevent any harsh intentions, such may have no cause of repentance, but rejoicing like David, when he was intercepted by Abigait's moderation.  
Although I have been, and am altogether unconcerned in these mutations and transactions themselves, yet I must be a sharer (among others) in the good or ill effects and issues of them, which gives me somewhat of right to offer my poor opinion. This I have done with a sincere aim at common good, with much submission and sense of mine own weakness.  
My humble Requests to God shall be, that he would make some (those at the Stern, if he please) to be Healers of our Breaches, and Restorers of Paths for us to dwell in, that we may live under a well-settled Authority a quiet and peaceable life in all godliness and honesty.  
And I hope that in prudence and justice, all public Magistrates, Ministers, and Writers will hereafter forbear that double wrong to their peaceable Subjects and Neighbours; first, in giving them unduly the name of Anabaptists: and secondly, in laying the dirt and dung of a mad misguided People in one former Age and foreign Nation upon them, viz. that of Germany; for as much as it will give them occasion and provocation to retort that greater insurrection, and those worse devastations of forty thousand at the same time in Suevia and Franconia, before recited out of the same Histories; as also to observe all the overturnings in all Ages and Nations throughout Christendom, by whom they have been made and perpetrated; all which gendereth and nourisheth needless strife and contention on both hands. Wherefore, contrariwise, Let all sorts follow the things that make for peace, and such things wherewith one another may be edified, Rom. 14. 19  
FINIS.