VAnity of vanities, ſaith the Preacher, vanity of vanities, All is vanity: and ſaith the Pſalmiſt, Man is like to vanity; his dayes are as a ſhadow that paſſeth away. But man that is born of a woman is not onely of few days, as Job ſaith, but alſo full of trouble. Who is able to reckon up the manifold Calamities, Evils and Miſeries that poor man doth neceſſarily yeild to? yea, even wiſe men as well as fools; good men as well as evil. But how infinite and hideous are thoſe evils that men expoſe themſelves to through the Prevalencie of their own luſts and appetites, which when they have once conceiv'd and brought forth ſin, do afterward bring forth death! And beſides theſe, there is yet another ſort of evils which helps to fill up the meaſure of mans miſery, and which befall him as he is a man (for Humanum eſt errare) and that is error, of the miſtake of the underſtanding fa • lty, in iudging Truth to be falſhood, or Falſhood Truth. The firſt ſort of 〈◊〉 is common to moſt 〈◊◊〉 and 〈…〉 . Theſe 〈◊〉 is in the fulleſt ſence peculiar to bad men, who are habituated to the following of the allurements of the fleſh, rather then the dictates of reaſon and true religion. But good men are not wholly free from the miſchiefs that attend their negligence and remiſneſs in admitting even preſumptuous ſins. But the third ſort of evils that proceed from Ignorance, both wel-minded and ill-minded men are ſubject to, with this difference, that the goodneſs and compaſſion of the Almighty will not ſuffer the well-minded to erre damnably and finally. An Example of one ſinning damnably through Ignorance, we have in the Apoſtle Paul, who ſaith of himſelf, that he was a Blaſphemer, a perſecutor of the Church, and injurious; but he obtained mercy, becauſe he did it ignorantly, in unbeliefe. And whoſe heart, that hath yet any humane blood, doth not bleed within him, to behold the moſt deplorable Effects of the damnable ignorance of ſome men in this our day, who profeſſing themſelves to be ſervants and ſubjects of Jeſus, who is Prince of peace, do notwithſtanding through miſtaken zeal, expoſe and deſtroy both themſelves and others, in breaking peace, and making war! Thus though the Goſpel is a Goſpel of peace, yet accidentally it brings not peace on earth, but a ſword; and that which makes it moſt ſad, is this, that the injury is done not by the world againſt the profeſſors of Chriſt (as it was wont to be) but by thoſe miſerable profeſſors againſt the world, yea even their brethren.

The Moraliſts, and Divines too, divide ignorance into two kinds; vincible and invincible ignorance: invincible is that, when the Truth lies ſo deeply hid, and is ſo ſubtle and intricate, or at leaſt our means of information, or Capacities are ſo ſlender and weak; and on the contrary the arguments for Error ſo plauſible, and our education and converſe ſo prevalent, that it is either utterly impoſſible, or very near an impoſſiblility, for ſuch men to find out the truth. In this caſe, according as it comes neerer to, or is more remote from abſolute impoſſibility, it doth more or leſs excuſe. But where there are ſufficient means of knowledge, a competent capacity, the truth is obvious, and no greater impediments then ſuch as good men do commonly overcome in this caſe, the ignorance is vincible: and if it be a matter of neceſſary concernment, there muſt needs be ſome ſecret luſt or vice, or notable negligence in men, that hinders them from the knowledge of the Truth in that particular; and ſo they are found defaulty in their wills, and demeriting puniſhment more or leſs, according to the degree of their voluntary malignity.

Theſe things premis'd and conſider'd, the horrid facts, with the great pretenſions of the Fifth-Monarchy-Men, aforementioned, to the Reign of Chriſt, proclaiming Jeſus King, even with deſpair of life, and the violent impulſe they appear to have had to this ſtrange worke, as alſo their dayly converſe with holy Scriptures, frequent watchings, faſtings and prayers, it will eaſily appear that what they have done, they have ignorantly done, and as ſometime the Jews, yea, Paul himſelf, having a Zeal of God, but not according to knowledge: But if we weigh on the other hand, the means they have had of knowing the truth in this point, the many grave men and elaborate Treatiſes of a contrary judgement, with which they might and ought to have convers'd; the Emergent Acts of Divine Government amongſt us, croſſing their imaginations, and fruſtrating their expectations; the clearneſs and perſpicuity of the contrary duty of peaceableneſs, patient ſuffering, loving their enemies, and the like, it may as readily be concluded, there was ſome inordinate luſt of Domination, Envie, Raſhneſs, Impatience, or the like, which they ought to have mortify'd and did not, that led them into this groſs miſtake.

Upon the whole matter, my Judgement is, That inſtead of inſulting and railing upon them, in Accuſations which the Angels would not uſe, when contending with the devil; Let our hearts melt over them in pity and compaſſion. Let us pray for them that yet remain in the Land of the Living, as our Lord did in a much worſe caſe, Father, forgive them; for they know not what they do.

As for our own part, let us lay our Hands upon our Hearts, and diligently conſider, with ſobriety and modeſty, what our Opinions are, in matters of Religion; eſpecially ſuch as are of great concernment to the Honour of God, and our own and others welfare! Let us examine our ſelves by their Enſample! Do we not entertain, and ſeverely hold, and think them juſtly deſerving puniſhment that hold the contrary to ſome Doctrines and Practiſes which perhaps we never took half the pains to ſearch into, nor made a third part of thoſe Prayers to beg direction in, as theſe have done, that are thus miſtaken? Let us not then think, that to kill men by an unjuſt Law, or ſtarve them in Priſon, or otherwiſe deſtroy them, (though therein we are perſwaded we do well, as theſe did) are infinitely leſs evil then what they have done. Much leſs let's imagine, that becauſe men are ſometime miſtaken in their Zeal, that therefore it's good to be luke-warm, or to caſt on Religion as a melancholy fancie, and which expoſes men to needleſs Hazards and Self-denials: Let's not tread the Blood of Chriſt under our feet, or count it a common thing, becauſe of ſome Mens folly, who adore it: Neither let us ſhut our eyes, and give up our ſelves, with the Papiſts, to a blinde Faith and Devotion; and to be led in Religion, as the Governour ſhall pleaſe, becauſe in the following our own Judgements we may miſtake: For, beſides that God loves not theſe blinde Sacrifices, he hath commanded us in theſe matters to call no man Maſter upon earth; for one is our Maſter, even Chriſt: and all are commanded to come unto him, and learn of him, who is meek and lowly, ready to teach us, upbraiding none.

But further, if we reckon the hainouſneſs of ſin, by the malignity of the will, as we ought, and not by the greatneſs of the matter wherein the offence is; what ſhall we ſay of thoſe ſins that are committed wittingly and willingly, in compariſon of this, that's done through a falſe perſwaſion? Shall the killing men in Duels, or in willful Drunkenneſs or heedleſs, Anger, be counted among venial ſins? Shall the defiling the Marriage-Bed, Murthering-falſe-witneſs, and grinding Extortion, and prophane ſwearing and forſwearing, be deemed ſuch Peccadillo's, being done againſt full knowledge, and with deliberation? Shall we think that thoſe upon whom the Tower of Shiloh fell, were greater ſinners then all that were in Jeruſalem? Chriſt tells us, Nay, but except we repent, we ſhall all likewiſe periſh.

Methinks this ſad Example gives a ſore che • k to the practice of late times, wherein men have been and are very ready to place the chief of Religion, if not the whole of it, in ſome Opinion or Practice, (which if it be true and good, is yet of leſſer moment) and in reſpect of that, to neglect or under-value all other parts of Faith and Profeſſion; thus with the Scribes and Phariſees, tything mint, and aniſe, and cummin; with neglect of the weightier matters of the Law, Juſtice, Mercy, and Faith. Is it not an Epidemical Errour, To think that Salvation depends more upon Truth of Judgement, then Holineſs of Converſation? Whereas it is certain that at Erronious man may be ſaved; but an Unholy man ſhall certainly be damned. Do not many men think God muſt needs accept, their Publike VVorſhip, although they ſeem even to worſhip the Devil at home, by all manner of Prophaneneſs? Do not our Allo-Baptiſts lay a greater ſtreſs upon the point of Baptiſm, then any other part of Divine Doctrine, or Holy Converſation? For ſurely one great evil of theſe men we ſpeak of was. Their over-weening that Doctrine of the Civil Reigne of Chriſt over the Kingdoms of the World, placing as it were, all a Chriſtians Duty, in the promoting thereof. Let us alſo take heed of thoſe affections that might poſſibly have Influence in precipitating them into this Miſchief. Let as beware of ſingularity and prejudice. In Controverſal matters of Concernment, let us keep an Ear for each party, and not eſpouſe one ſide, before we underſtand either: He that ſwallows thoſe Doctrines and Patterns he firſt meets with, it is rather by Chance then Choice, if he light one the Truth. As for the unconſtant and changing perſon, it is to be wiſh'd, he would ſet himſelf to be incorporated and united with ſome one good and profitable Principle; ſo would he not ſuffer ſo much for the future. The Apoſtle Paul teaches us how to avoid both this Whirle-pool of Levity, and the Quickſand of Prepoſſeſſion, when he bids us, Try all things, and hold faſt that which is good.

Your next enquiry is, whether I think this fact of theſe Monarchy-Men may not juſtly reflect ſuch guilt upon the whole Party of thoſe that ſerv'd the remnant of the Long-Parliament, and the Protectors, known by the diſtinctions of Independents, Presbyterians, Anabaptiſts and Quakers, as to make them uncapable of ſome part of that indulgence which is ſhew'd them in the Act of Oblivion, and other his Majeſties Declarations; and the rather, becauſe the Protector in the caſe of an inſurrection againſt his Government, mulct the whole Party? &c.

I will ſay little to that Act of the Protector; only I remember it was not then approved even by many of his own Party, as being of dangerous conſequence. But as to this, I do freely give you my judgement, that in equity it cannot be imputed as aforeſaid, and that for theſe Reaſons.

Theſe are the very men that were drawing out into the field in Arms, under there royal ſtandard in Olivers ti •• .Firſt, It's well known that this Seditious Party have been conſtant Adverſaries of the whole Party, under both thoſe Denominations, of Commonwealths-Men, and Protectoreans, ever ſince the breaking up of the Little Parliament. Now there is no ſhew of Reaſon, that having been at diſtance ſo long, (though once Friends) that the one ſhould ſuffer for the other, but every one to bear his own burthen.

Secondly, They are profeſſedly of differing Principles, in matters of Government.

For firſt, They differ with both the ſorts aforenamed, in that they all hold themſelves obliged to ſubmit to the Government which the Will of GOD ſhall put them under; and the Protectoreans ſeem to like Monarchy better then another Government. The Commonwealths-Men think the King hath a Commonwealth-Title to the Crown, being choſen to it by the Unanimous Conſent of the Peoples Repreſentative in Parliament: So that no Prince in the World hath a better Title. But theſe on the contrary (as the Event ſadly manifeſts) thinke themſelves obliged to oppoſe all Government, but that of the Saints, as they call it: and judge the Conſent of the People in general, no Conſent; foraſmuch as Saints onely have Right to Election of Governours and Government.

The Commonwealths-Men could wiſh that all Men were Saints, or at leaſt, that the Saints onely might Govern; But they judge, that till CHRIST come with an Irreſiſtable Power, to give the Government of the World to the Saints, they muſt ſtill follow that Old General Rule, Do unto Others, as Ye would they ſhould do unto You. They that are not Politically Unſociable, ſhould not be deprived of Their Share in Civil Society.

Again, Theſe admit of Humane Prudence in accomodating Laws to the Condition, Temper, Cuſtomes, Clymate, &c. of the People; and herein would have the Rules of the Jewiſh Commonwealth, and Chriſtian Precepts to bear ſway as much as conveniently may be; but that in Municipal Laws, God has left men liberty of Creating Humane Ordinances, as the State ſhall require. The other, leave no ſuch liberty, but would have the Judicial Laws of the Jewiſh State ſeverely obſerved.

Thirdly, this ſort of men have been as far ingag'd in the ſuppreſſing of the Tumult; and thereby have ſhewn as much diſlike of the Fact, as the reſt of their Neighbours, and as their truſt did permit.

Laſtly, I have heard, that upon their Examination at Guild-Hall, before the Lieutenant, they have vindicated the men I am vindicating, from having any Hand of Conſpiracy, or Correſpondence with them in this matter. Some of them ſaying, There were not one Hundred in all England that ever knew of their PLOT, and denying that they had any Confederates, either in City or Country, from whom they did, or could expect any Aſſiſtance in their Attempt.

Wherefore ſeeing the caſe is ſo, that the fault cannot reaſonably and equitably be charged upon them in any meaſure, I perſwad my ſelf that our Counſellours will give no ſuch Advice, as (if they give this) will make ſufferers more thouſands of Innocents, then there were Individuals of Nocents, in that ſtrange Enterprize.