THough a particular Description of the late War, & succeeding great oppressions, under which this Kingdom hath miser­ably suffered by the space of almost twenty years, would be of singular use to manifest our misfortunes who seem not yet to be in love with Peace, and to encrease amazement in others to see us perpetuating Feuds and Ammosities, when Peace after so long confusion is brought home to us by so stupendious revolution: Yet seeing their deep impressions upon mens minds cannot so soon be blotted out, and it being my desire to contract my thoughts into as as narrow a compass as I may, I shall onely give this short accompt of the issue of that War, which was the destruction of the King (in a manner scarce to be paralleld) The change of the form of Govern­ment, and thereby the eversion of the Laws; and in their room we were subjected to the will and Tyranny of an Usurper that burthened this Nation: till we dispairing of deliverance, God brought it to us in his own way, by his Arme: so that without the least outward force, without the loss of one drop of bloud, All weapons fell out of the Armies hands as leaves in Autumne, Our King, Charles the Second, (the undoubted Heir to his dead Father) and with him the ancient Government and Lawes restored to us, and the same face again to the whole Kingdome, without any so much as signe of opposition.

No man will doubt, much lesse deny, but that as this wonderful dis­pensation of the Almighty is a Complication of numberless Mercies to this nation, and more especially to those therein who having en­gaged on the weaker side, were in a low, depressed and hopeless condi­tion; so it multiplies obligations upon us both of Thankfulness, Love, Fear, Obedience, Considence towards that God, Who remembred us in our low estate. Psa. 136.23. And of Charity, Humanity &c. towards our Neighbours, and gives cause to look upon our selves, if we an­swer not those obligations, in a far greater danger (as having received much greater mercies) then what Samuel denounc't against the Isra­lietes. [Page]1 Sam. 12.24. Onely fear the Lord and serve him in Truth with all your heart: for consider how great things he hath done for you. But if you shal stil do wickedly, ye shal be consumed both ye and your King. Signal mercies challenge signal returns. Signal ingratitude doth draw on signal Judgements.

I will not take the task upon me to enter into a strict enquiry how we answer God his expectation, in our retributions to him for all his Benefits. I shall onely so far take notice of the apparent increase of Drunkennesse, Excesse, and Prophanesse, as to appeal to all sober men whether that reproof be not sutable to us, which Moses used against his People, Deut. 32.6. Do ye thus requite the Lord O ye foolish people and unwise? Is not he thy Father that hath bought thee? hath he not made thee and established thee? But because God is the searcher of the heart, I shall humbly leave this sore to his fuller search wishing earnestly for his Grace to enable us so, both to examine and Judge our selves, that we may not be judged and condemned by him.

But as to the discharge of those great obligations which are thereby laid upon us towards our Neighbours; Who can be so inobservant as not to see how Universally the Spirit of Revenge hath spread it self throughout this Kingdom? what repining at the Act of Oblivion and General Pardon? so far as to use that scurrile us and disloyal expression That it is a general Pardon for all the Kings Enemies, & an Act of Obl [...] ­vion for all his Friends. How common are the repetitions of those up­braiding names of Rebels, Roundheads, Fanatiques? (this last ex­tended unreasonably to any, who are not too extream) What provo­cations in Civil concernments? What stumbling blocks in Matters of Conscience? (though I may grant weak and erring) What stiffness in things indifferent? as if Abraham his example towards Lot his in­ferior Gen. 13.8. &c. were not to be followed; nor the Precepts of St. Paul Rom. 12.16. To condescend to men of low Estate. and Rom. 15.1. That the strong ought to bear the infirmities of the weak, were not to be observed. What exasperations, nay what exaggerations if men shal, or shal but seem to, Humanum pati, to shew some humane frailty? What Indictments are brought upon some suddain forgetful­ness under such Provocations, and with what unusual violence prose­cuted, & with no less severity managed? How narrowly do men search to find starting-holes in the Act of Oblivion? And set others Actions upon the Tenters beyound their true Staple til they crack, to take from them the Bulwark of that Law? Nay how blindly do men run for re­venge sake into the very pathes and foot-steps of the Long Parlia­ment, [Page]Cromwel, his Mirmydons, against the Loyal Party, and so imi­tate them whom they accompt the Pests of this Kingdom? In a word, what is left untryed to make men desperate?

If this manner of proceedings shall be examined by the straight rules of mens dutyes as they are Christians, as Men, and as Subjects, I am confident they would appear so crooked and unanswerable in e­very respect, that Charity leads me to hope, that the unreasonable­ness and danger of these eager courses being thereby manifested, will make way for more moderate and sober Counsels. When therefore I look upon the Law of Christ, it is so plain in this case, that I may well say with the Apostle. 1. Thes. 4: 9. For as touching brotherly love ye need not that I write unto you for your selves are taught of God to love one another. God hath created us all Bretheren, hath therefore stamped his Image upon us all; and hath renewed it, when defaced, through Jesus Christ, hath given to us the same Law, the same Promises, and hopes of the same Inheritance, hath ti'd us altogether with that in­disoluble bond of Love; Made that the fulfilling of his Law. Gal 5.14. the confirmation of our hopes, the earnest of our Inheritance and the touch-stone of our Love to God: without which here, no hope of Union with Him hereafter. 1 John. 4.20. If any man say I love God, and hateth his Brother, He is a lyar. For our Furtherance in this great duty God hath taught us by his own Example. John 3.16. For God so loved the World that he gave his onely begotten Son &c. 1 Ioh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins; Hath magnified that Grace by owning of it v. 7. Love is of God; Hath owned it as his own essence, made it himself. v. 8. God is Love; And from all this grounds our duty v. 11. Beloved if God so loved us, we ought also to love one another; Hath taught us by his Precepts John. 13.34. A new Commandement I give unto you, that ye love one another, as I have lo­ved you, That ye also love one another. So again Ch. 15. v. 12.17. Christ there maketh this his Badge, the sure Mark of his Disciples. Ch. 14.35. By this shall all men know that ye are my Disciples if ye have love one to another. And least any should presume to limit this Vniversal duty within such bounds as Interest, Malice and Passions of our corrupt­ed narrow hearts would prescribe unto it, God hath also taught us, both by his own Act and by his Command, That none, no not our bitterest Enemyes, are to be excluded from being the Objects of our Love. Rom. 5.8. But God commendeth his Love towards us in that while we were yet Sinners Christ dyed for us ver. 10. For if while we [Page]were enemies we were reconciled to God by the death of his Son; much more being reconciled we shall be saved by his life. Eph. 2.4. To the same purpose Mat. 5.44, 45. &c. But I say unto you love your enemies, bless them that curse you, and pray for them which despitefully use and per­secute you, That ye may be the children of your father which is in hea­ven: For he maketh his Sun to rise upon the evil and on the good, and sendeth raine on the just and on the unjust. And to the same is that of Luke 6.25. &c. But because every man will be ready to affirm (as usully they do of faith) That he hath love: give me leave to say to him the same which St. James to such boasters of faith Iam. 2.10. Shew me thy love without thy works, and I will shew thee my love by my works. God hath made his graces fruitful that they may be visible, and occasions to glorifie him. As faith worketh by love, Gal. 5.6. So love also is continually operative; Mercy and Pity, and their effects flow from it, as light and warmth do from the Sun. Thus hath the love of God manifested it self in the redemption of man­kind through the death of his onely Son. Thus Christ made his love appear by laying down his life, and commands us, as before, to love our neighbour even as he loved us, and to be ready to give the same testimony of it as he had done. Commands us not onely to love our enemies, but to bless them, to do good to them, to pray for them, to forgive them. Matth. 6.14. To give, to lend &c. And from hence are those often Exhortations and Precepts in Scripture to love, Mercy, Bowels &c. Zach 7.9. Thus speaketh the Lord of hoasts, Execute true [...]udgment, and shew mercy and compassion every man to his brother. Rom. 12.10. Be kindly affectioned one to another in brotherly love, 14. Bless them which persecute you, &c. 1 Pet. 3.8, 9. Finally be ye of one minde, have compassion one of another. Love as brethren, be pitiful, be courteous, rendring not evil for evil, or railing for rail­ing but contrariwise blessing, &c. Col. 3.13. Put on therefore (as the elect of God, holy and beloved) bowels of Mercyes, kindness, humble­ness of minde, meekness, long-suffering, forbearing one another &c. This is a Principal channel whereby through the whole Scripture, the spirit of the Covenant in Christ seemeth to delight to run. The first and second Epistles of St. Iohn are a continual Eccho of Christ his last legacy so oft commanded in the 13. and 15. Chap­ter of St. Iohns Gospel. But my resolution for all possible brevity enforceth me to conclude this point with that of Rom. 12.19, 20. Dearly beloved avenge not your selves, but rather give place unto wrath. Vengeance is mine and I will repay, saith the Lord: Therefore if thine [Page]enemy hunger, feed him, if he thirst &c. Much more to our Bretheren, Qui eundem Deum ex eâdem lege colunt, etiamsi; forte sententiis qui­busdam, aut Ritibus disside ant. Grotius de Iure Belli: &c. who by the same Law, worship the same God, though perhaps they differ from us in some Opinions or Ceremonyes.

But because this may be thought by some to be too high a Forme in this corrupted Age, and to strict a rule, to be applied to the gene­rality of men: let us examine the proceedings before mentioned by those dutyes which lie upon us as Men; among which none so natural, and therefore indispensable to us as Gentleness, Tenderness, Pity, Mer­cy towards all Men, and hath therefore obtained the common name of Humanity, This I say is so natural to us that where we are not hin­dred by Interest or other incitements of Corruption, we do as natu­rally and without discourse or use of reason, exercise this virtue, as we do eat, drink, digest, and other actions which we performe Ductu Naturae, by natural instinct. So that to be wanting in this duty is to put off Man, nay to fall below the nature of Beasts for

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

From this ground his Majesty so often and so earnestly invites both Houses of Parliament to bring that his Promise into an Act of General Pardon, Indemnity, and Oblivion, which he there saith, is the most reasonable and solid foundation of that Peace; Happiness and Se­curity which he hopes and prays for to himself and all his Dominions, the securest expedient to prevent future Mischief, That nothing can more enable Men of dangerous and obstinate Principles, to do so much harm, as the deferring the passing of that Act. And in his Majesties Speech to both Houses of Parliament, 29. Decemb. 1660. He concludes with this, (which He saith, He cannot say too often, nor they too often where they go) That next to the miraculous blessing of God Almighty, and indeed as an immediate effect of that blessing, He doth impute the good Disposi­tion and Security that they all were in, to the Happy Act of Indemnity and Oblivion, That that is the Principal Corner Stone which supports this excellent building, That creates Kindnesse in Ʋs to each other, and Confidence is our joynt and common Security, That they may be sure, he will not only observe it Religiously and Inviolably himself, but also exact the Observation of it from others. And that if any Person should ever have the boldnesse to attempt to perswade him to the contrary; he will find such an Acceptation from him, as he would have who should perswade him to burn Magna Charta, cancel all the old Laws, and to erect a new Government after his own Invention and Appetite. His Majesty yet [Page 6]further against the first meeting of the next Parliament, which was 8. May 1661. caused a Bill to be prepared for the Confirmation of that Act of Indemnity and Oblivion (there being some scruple of the legality of this preceding Parliament, by reason of the Stile of Custo­des Libertatis Anglia in the Writ of Summons thereunto) repeated in his Speech to them the same words, and tells them, that He is still of the same opinion, and more if possible of that opinion then He was, by the experience He had of the benefit of it. That He shall never think him a wise man who would endeavour to Undermine or shake that Foundati­on of our Publique Peace, by infringing that Act in the least degree. Passages of so plain and undeniable Reason, that to endeavour to en­large upon, or explain them, would but lessen and obscure them; I shall only observe upon those his Majesties irrefragable Principles. That this our Act of Oblivion, is the happiest Copy that ever was drawn from the [...] of Athens: Quae concussum & labentem Ci­vitatis statum in pristinum Habitum revocavit. Which restored that shattered, and even falling City, to its former Happinesse and Estate. I might add, That it is also the best parallel to it, whereby upon the return of the People of Athens from Banishment, and the Miseries which attended it; and the Ruine of the thirty Tyrants whose cruel­ty had enforc'd them to it, it was enacted, Ne qua rerum praeterita­rum mentio fieret: That there should not so much as any Mention be made of any of those sad things that had passed among them. Whe­ther to compell men to be desperate be an Act of Prudence, I appeal to every man verst in any degree of History to decide. It have ever been the constant and unalterable course of all wise Commanders to avoid and prevent all occasions of Despair to their Enemies.

And on the other side, have often put necessity upon their own Ar­mies, as the surest way to give Valour the sharpest edge. Ʋt scirent, auxilio sugae ademto, aut vincondum, aut moriendum esse. That they might know that all means to sly being taken away, they must either overcome, or dye. How successesul this later course hath been, doth appear by Alexander the great, who had placed his Army (consisting but of 34000 Foot, and 4000 Horse) with the River Granicus on their beck, so that they could not flye, and thereby overthrew Darius with 700000 men. By William the Conquerour, who upon his first Landing in England burnt all his Navy, so taking from his Army all hopes of Flight, thereby so enflamed their necessitated courage, that they became Masters of the Field, and himself of the Nation▪ [Page 7]How fatal the contrary hath been, is evident by examples which fill all Histories, I shall only offer two. The first is the most famous Victory at the Battel of Poictiers, where the Black, Prince with a­bout 8000 English, overthrew about 40000 French, and took their King Prisoner, who in confidence of his advantages of number, &c. denyedany reasonable terms to the English, any mediation though of the Pope, and forc't them to extremities: of which Victory, take the confession of a French Author Frossard. Qua nescio an Vetust as proferre possit clariorem. I know not whether Antiquity can produce a more glorious. The other is the late Victory of the English over the Scots at Dunbar, 3. Sept. 1650. Where Ol. Cromwel having brought an Army of above 20000 to 7000, and of those not above 5000 sound, sinding his weaknesse, and having slipt his Ordinance, and Sick, marcht to return for England. The Scots having intercep­ted his passage, held a Councel and therein admitted some Divines, who alleadged that God had delivered Agag into their hands, and therefore if they let him go, would require it of them: whereupon they wholly stopt the passage, and enforc'd the English to sight, who now made desperate, overthrew the Scots Army of 20000 men, re­gained their passage, and returned safe and victorious into England. This last I mention to shew that no place or age wants these exam­ples, and to manifest the grosse error of Cromwel in not securing his retreat, an observation I received from many of his own Colonels, who therefore, and for some other mistakes, denyed him to be of skill in Conduct.

What I have before cited by way of Argument out of the Kings own mouth, will save much of what might be brought to prove how unan­swerable these courses are to the duty of Subjects. Certainly to break or lessen that which made the way so smooth for his Majesties return, which conduced so much to His & the Parliaments safety when retur­ned, which tends so much to the composure of mens spirits, so much to the advancement of the Honour and Credit of the King upon these His first and so necessary Promises to these Kingdoms (which if once they sayl, what foundation can the People ever have to depend upon for their safety?) is so farr from being agreeable to the duty of Sub­jects in relation to the King, or of fellow Subjects in relation to o­thers; that no sober uninterrested Person but will judge such Acti­ons as proceeding from the Enemies of them both. Nothing can lay so sure a foundation towards Universal Ruine, as the begetting of Uni­versal Jealousies, Fears, Dispondencies, and Distrusts in his Majesties Royal and Solemn Word and Promises. And therefore I do the more wonder and am unsatisfied, when I consider the Persons who are so [Page 8]forward in these wayes of Violence: those who term themselves Royallists, who would seem to engrosse to themselves the Title of faithful Subjects to the King, and the sole Care of his Person, Credit, All who magnifie his Person as Sacred, and his Power as Absolute: to see these Men thus to set up their own Interest and Spirit of re­venge so farr above them both, that there should not the least regard be had by them, so little to that his Declaration from Breda in April 1660. either in relation to tender Consciences, or Purchasers upon Publique Sales, or to that his other Declaration concerning Ecclesi­astical affairs, in October 1660. (that thereby some have taken the boldnesse to scatter scurrilous papers about London, to enquire if any man have found his Majesties Faith or Promise lost between that Ci­ty and Breda) gives too much cause to think that these men do mean nothing of what they with so much noyse pretend, that they use his Majesty, but as a stale to their Lust and Interest, to which his Person, Power, Safety, Credit, Kingdomes, All must veil or signifie nothing. I shall to this Point only add that Parallel both of his Majesties graci­ous deportment, and these mens Violence in King David and Abi­shai, 2 Sam. 19. When Shimei, who had impudently and maliciously cursed David, did after meet him returning with Victory to Jeru­salem, Abishai stirs up David to revenge, saying v. 21. Shall not Shimei be put to death for this, because he cursed the Lords Anointed? Observe how David takes this motion, v. 22. And David said, What have I to do with you, yee Sons of Zeruiah, that yee should this day be Adversaries unto me? The Greek Septuagint renders it [...] insidi [...]sum, Treacherous. The Chaldee Paraph, the Syriack, Arabique, and vulgar Latin Translations have it, Ut sitis mihi Satan? That yee should this day be Satan unto me? Thus David rebukes him as his Treacherous devillish Adversary. The reason hereof David gives in the same verse, Shall there any man be put to death this day in Israel? Do not I know that I am this day King over Israel? his return and re­stauration to his Kingdom, was the reason why he pardoned Shimei, yea all the men of Israel. And herein doubtlesse his Majestie in the former passages hath endeavoured to imitate King David, and these so passionate Englishmen, do as industrously follow the pattern of Abishai; herein only they go beyond him; that we read not after David had so declared himself, that ever the Sons of Zeruiah had the confidence to open their mouths against it. But these men not­withstanding the King hath so often and so fully declared his Graci­ous Judgement towards his Subjects to all the World; yet still con­tinue their incessant endeavours to frustrate all those his intentions, to weaken all his endeavours, and to break all his promises▪ In all that [Page 9]hitherto hath been said it was supposed as if those Persons who are, as before and full of revenge, had conquered those over whom they now so much insult: and truly if they had, yet such carriage, as it is manifested to be contrary to Humanity and Prudence, so is it far be­low the Magnanimity of the Romans. Qui nihil victis eripiebant prae­ter injuriae Licentiam. Who took nothing from those whom they conquered but power to rebell. And of that brave Heathen who said, Armatus sit oportet quem oderim. He must be Armed whom I hate. But if we should cast our thoughts back upon the whole tract of our late troubles we shall find little ground for them to boast of that. Alas, their turning their backs was so constant that some of their Adversaries might have had the confidence of Z [...]sca, who willed a drum to be made of his skin after his death in assurance that whensoever it was brought into the feild it would be sufficient alone to put the Adversaries to Flight who had so constantly sled before him when he lived. And I wish it were not too true that some of those men have weakned the late Kings cause more by their Debau­chery then by their Cowardice my desire and resolution to abstain from all unnecessary provocations takes me off from touching fur­ther upon this string; or from pressing how clear an evidence such carriage is of the most beastly, and lowest Spirit.

How unworthy it is of noble and brave men, let the Scripture judge in that answer of the Prophet Elisha, to the King of Israel 2 Kin. 6. When that Prophet had led the great hoast of the Syrians (whom God at his Prayer had smitten with blindnesse) into the midst of Sa­maria the King of Israel asked the Prophets v. 21. My Father, shall I smite them? shall I smite them? v. 22. And he answered, Thou shalt not smit them, would'st thou smite them whom thou hast taken Captive with thy sword and with thy Bowe? Intimating that it were Cruelty to have done it in cold bloud to those whom he had conquered.

Much more where the absolute hand of God upon them had De­livered them into his power. If this be not the present case, as at the first I hinted, I dare appeal even to these men themselves.

I cannot here omit one Argument, which present experience hath [Page 10]brought in these few years of this great Revolution whereby is evi­denced even to sence, how unfit and improbable a way to Settlement these Violences are and are like to be, by what they have already effected. Hand ignota loquer. I speak but what is to well known. was there ever a clearer day in England then that wherein the King ap­peared in his return to London 29 May. 1660? Was there ever a more enlarged and Universal Testimony of satisfaction and joy, then at that time? Did not many several judgements and Partyes yet join & emulate in their endeavours for his Majesties Restauration, and En­tertainment? Did ever Prince offer himself to Publick view with more applause, or ride, walke, swime, and any thing with more security? Did not this Sereinty continue till by the Act for establishment of the Present book? of Common-Prayer, and the total neglect of that His Majesties Declaration concerning Ecclesiastical Affairs 25 October 1660. all hopes were taken from those who (as His Majesty therein saith) had declared themselves to him To be neither Enemies to Epis­copacy, nor Liturgie, but modesty to dosire such Alterations in either as without shaking of foundations might best allay the distempers which the Indisposition of the time and the tenderness of some mens consciences had contracted, from others whose consciences were not satisfied with set forms till by so vigorous a putting in execution of the Stat. of 35. Eliz. 1. (which was scarce ever made use of in fourscore years before) many thousands were put in fear of Banishment for their Conscience sake till thousands were cast into Prisons onely for meeting to serve God (at least as they think in a right way) till Purchasers upon Publique Sales found themselves left to the mercy of those who claimed those Estates, and the gracious intentions of his Majesty in his Commissi­on issued out in favour of them made frustrate by the Commissioners not attending that Service, till very many were at several times upon bare suspicion imprisoned, some sent to remote Castles, &c. And thereby bereaved of that part of His Majesties Declaration from Breda which promised them freedome from the least endamagement in their Liberties as well as in their Lives and Estates. But after that in these and other things of so general and tender concernment so great and considerable a number of the People, found such disappoint­ments of their Expectations though grounded as aforesaid Jer. 8.15. That they had looked for Peace, but no good came, for a time of Health, and behold trouble. I wish I might not too truly add, After God also so failed in his just expectation from us, for such his unpar­rallel'd Mercies that he might now say as in Isa. 5.7. I looked for [Page 11]Judgement but behold oppression, for Righteousness, but behold a Cry. After these uncharitable Violences against our Neighbour have been seconded with such open and universal dissolution and profanenesse a­gainst God, as if we alone had taken upon us to fulfil that Prophesie of Christ, Matth. 24.12. And because Iniquity shall abound, the Love of many shall wax cold. After all this and much more, there is in­deed a sad and dark Cloud arisen, and which every day increaseth, and hath almost overspread the face of our so late glorious Horison. How are mens minds filled with all manner of Fears and Jealousies? How have they broken forth according to the several apprehensions and constitutions of men, in some to desperate Attempts, in others to voluntary Banishment and Transplantation of themselves, their Fami­lies, Stock, Trades, &c. in very many to a Stupefaction, and sitting still, to a giving over all manner of employments? what an unheard of deadnesse is there in all manner of Trading over all the Kingdom? (whereof and of the Causes his Majestie takes notice in his last De­claration, where he professeth, That he can never think the Peace of His Dominions secure, whil'st there shall be a Colour left to the Malici­ous and Disaffected to inflame the Minds of so many Multitudes upon the score of Conscience, with despair of ever attaining any effect of His Promises for their ease) His Majestie is enforced contrary to his own inclination to continue extraordinary Guards for the security of his Person, who can expresse what dreadful events such Jealousies may portend? no man but may in some measure guesse. This I say is an Argument whereby the Truth of what was before offered by way of Reason, is brought down and evidenced to Sence, wherein both the Contraries being put together, they do appear as clear, as if written with a Sun beam; so that, without the inevitable decree of this Nati­ons ruine both in Church and State be gone out from Heaven, it is impossible for us to be possessed with such blindness, and dementati­on, as to forsake so plain a path for our future Peace and Settlement, and to follow the other Precipice, whereof every step appears alrea­dy to be so dangerous, and the end destructive. God by almost a miracle hath put into our hands the power to provide for our future Happiness and Security, and hath graciously put it into His Ma­jesties heart to choose the better part; who hath accordingly shewn in his last mentioned Declaration, That he doth and shall ever think his Royal Dignity and Greatnesse much more happily and securely Foun­ded in his own Clemency, and his Subjects Love, then in their Fears and his Power: Wherein his Majesty not only acts according to those [Page 12]rules of Reason and Christianity, but from his clear insight into the nature of his People, who as Tacitus observes, when under the Pow­er and Conquest of the Romanes yet were only Domiti ut parean, non ut Serviant, Subdued to obey, not to Serve. The Foundation well or ill laid, concerns exceedingly the whole building; if there be an error or defect in the first concoction, it will hardly be rectified by all that follow: That will scarce attain to be a true Settlement which is founded upon the Fears, Jealousies, Dislike, and Dissatisfactions of so very many thousands, especially when grounded upon or accom­panied with those things which concern that whereof no man can be Master, His own Conscience; whereof God only can be judge: Et sic liberavi Animam meam.